THE  UNIVERSITY 
OF  ILLINOIS 
LIBRARY 


B , 

P14elX. 


•?  • /■  mr~^  T“^r>  -rv7  •'ji 


Return  this  book  on  or  before  the 
Latest  Date  stamped  below. 


University  of  Illinois  Library 


1 O 


M VD 


pi'f  ^ **  ‘O' 


OCT  3 1 1979 


L161 — H 4 1 


Digitized  by  the  Internet  Archive 
in  2016 


https://archive.org/details/lettersofthomase01ersk 


LETTERS  OF 


THOMAS  ERSKINE 


OF  LINLATHEN 


Edinburgh ; Printed  by  Thomas  and  Archibald  Constable , 

FOR 

DAVID  DOUGLAS. 

LONDON HAMILTON,  ADAMS,  AND  CO. 

CAMBRIDGE MACMILLAN  AND  CO. 

GLASGOW JAMljJS  MACLEHOSF.. 


Letters  of 

THOMAS  ERSKINE 

OF  LI  NLA  THEN 

FROM  1800  TILL  1840 

Edited  by 

WILLIAM  HANNA,  D.D. 

AUTHOR  OF  ‘ MEMOIRS  OF  DR.  CHALMERS,’  ETC. 

G.  P.  PUTNAM’S  SONS 

FOURTH  AVENUE  AND  TWENTY-THIRD  STREET 


NEW  YORK 

1877 


PREFACE. 


V 


S5 


3 

E 74e 1 ^ 


I he  late  Bishop  Ewing,  who  knew  Mr.  Erskine  intimately, 
has  said,  “ Should  any  one  attempt  to  write  the  life  of 
Mr.  Erskine,  the  difficulty  must  ever  present  itself  to  him 
that  what  he  has  to  depict  is  spirit  and  not  matter,  that  he 
has  to  convey  light,  to  represent  sound — an  almost  insuper- 
able difficulty.  Perhaps  it  can  only  in  a measure  be  over- 
come by  giving  his  very  words,  his  thoughts,  as  they  came 
fresh  from  his  heart,  in  letters,  memoranda,  and  such  like 
materials.” 1 This  is  what  the  Editor  of  these  volumes  has 
attempted ; confining  himself  to  the  task  of  arranging  Mr. 
Erskine’ s letters  in  such  order,  giving  such  information, 
when  necessary,  as  to  the  persons  addressed,  and  interlacing 
them  occasionally  with  such  illustrative  narrative,  that  by 
its  setting  the  mirror  may  be  made  to  reflect,  as  clearly  and 
fully  as  possible,  the  pure  bright  image  of  one  who  moved 
so  lovingly  and  attractively  among  his  fellow-men,  who 
walked  so  closely  and  constantly  with  God. 

1 Present  Day  Papers,  Third  Series,  p.  11. 


VI 


PREFACE. 


As  the  letters  from  1840  downwards  are  already  in  the 
press,  to  be  presented  to  the  public  in  a separate  volume, 
the  Editor  takes  this  opportunity  of  requesting  those  who 
may  have  any  letters  from  Mr.  Erskine,  or  any  information 
which  it  may  seem  desirable  he  should  possess,  to  communi- 
cate with  him  as  soon  as  convenient. 

10  Magdala  Crescent, 

Edinburgh,  March  1877. 


CONTENTS. 

PAG  F> 

CHAP.  I.— ANCESTRY  AND  EARLIER  YEARS,  ...  1 

II.  -LETTERS  TO  DR.  CHALMERS,  AND  PUBLICA- 

TION OF  “ REMARKS  ON  THE  INTERNAL 
EVIDENCE  FOR  THE  TRUTH  OF  REVEALED 
RELIGION,” 22 

III.  -LETTERS  FROM  THE  CONTINENT  DURING 

THE  YEARS  1822-24, 39 

IV. — LETTERS  AT  HOME,  1825-26,  ....  68 

V.—  LETTERS  FROM  THE  CONTINENT,  1826-27,  . 80 

VI.— CASE  OF  THE  REV.  J.  M'LEOD  CAMPBELL  OF 

ROW— LETTERS  OF  1828,  1829,  1830,  . . 126 

VII.— THE  SPIRITUAL  GIFTS— LETTERS  FROM  1830 

TILL  1835, 175 

VIII.— LETTERS  FROM  1835  TILL  1837,  ....  234 

IX.— LETTERS  OF  SYMPATHY  AND  CONSOLATION,  258 

X. — DOCTRINAL  LETTERS, 286 

XI. -  LETTERS  OF  1838,  1839, 298 


CONTENTS . 


viii 

APPENDIX. 

PAGE 

1.  Henry,  the  third  Lord  Cardross, 363 

2.  Testimonies  to  the  Effect  of  the  Work  on  “ The  Internal 

Evidence  of  Revealed  Religion,”  . . . . . 364 

3.  Extracts  from  the  “ Essay  on  Faith,” 369 

4.  The  Swiss  Artist,  M.  Baillod, 371 

5.  Extracts  from  “The  Unconditional  Freeness  of  the 

Gospel,” 374 

6.  Mr.  Erskine’s  Evangelistic  Labours, 381 

7.  Extracts  from  “The  Brazen  Serpent,”  with  Opinion  of 

M.  Vinet, 385 

8.  The  Speaking  with  Tongues, 392 

9.  Idea  of  the  Church,  . . . . . . .393 

10.  Extracts  from  “ The  Doctrine  of  Election,”  etc.  . . 400 

11.  Letters  from  MM.  Gaussen  and  Adolphe  Monod,  . . 410 

12.  Vinet  and  Sainte-Beuve, 412 

Writings  of  Mr.  Erskine  published  during  his  Lifetime, 

with  Dates  of  Publication, 415 


LETTERS  OF  THOMAS  ERSKINE. 


CHAPTER  I. 

Ancestry  and  Earlier  Years. 

The  great-grandfather  of  Thomas  Erskine  was  the  Hon- 
ourable Colonel  John  Erskine  of  Carnock,  great-great-grand- 
son  of  the  distinguished  Earl  of  Mar,  the  wise  Eegent  of 
Scotland,  and  the  faithful  counsellor  of  King  James  vi. 
Driven,  like  his  elder  brother,  the  third  Lord  Cardross,1 
into  exile  under  the  reign  of  the  last  of  the  Stuarts, 
Colonel  Erskine  repaired  to  The  Hague,  took  part  in  the 
expedition  of  the  Prince  of  Orange  into  England,  and 
largely  contributed  to  the  settlement  of  the  new  govern- 
ment in  Scotland.  One  thing  however  interfered  with 
the  public  recognition  of  his  services.  Imagining  that  he 
would  thereby  be  held  as  approving  of  the  constitution 
of  the  Church  of  England  and  the  manner  of  its  connection 
with  the  State,  he  could  not  be  persuaded  to  take  the 
oaths  of  allegiance  and  abjuration.  Surprised  at  not  finding 
Colonel  Erskine’s  name  in  a list  which  he  had  asked  his 
confidential  advisers  to  present  to  him  of  those  friends 
in  Scotland  entitled  to  recognition  and  reward,  King 
William  inquired,  and  was  told  the  reason  of  the  omission. 
"It  may  be  so,”  was  the  King’s  reply,  "but  I know 


i See  Appendix,  No.  I.  p.  363. 
A 


LETTERS  OF  THOMAS  ERSKINE . 


Lieutenant- Colonel  Erskine  to  be  a firmer  friend  to  the 
Government  than  many  of  those  who  have  taken  that 
oath.”  Fifty  years’  faithful  discharge  of  all  the  duties  of 
a good  and  loyal  subject  proved  that  the  King’s  judgment 
was  correct.  In  the  last  Scottish  Parliament  he  repre- 
sented the  town  of  Stirling;  in  1707  had  a seat  in 
the  United  Parliament  of  Great  Britain ; and,  at  the 
general  election  in  the  following  year,  was  chosen  as 
member  for  the  Stirling  district  of  burghs.  There  was, 
however,  another  assembly  in  which  he  found  a more 
congenial  sphere  of  public  usefulness.  For  the  long 
period  of  upwards  of  forty  years  he  was  returned  annually 
by  the  Presbytery  of  Dunfermline,  within  whose  bounds 
his  estate  of  Carnock  lay,  as  one  of  their  representatives  to 
the  General  Assembly  of  the  Church  of  Scotland. 

Throughout  this  period  he  was  on  terms  of  close  and 
affectionate  friendship  with  Wodrow  the  historian,  and  the 
published  correspondence  of  that  indefatigable  collector 
and  narrator  fully  informs  us  of  the  influential  part  taken 
by  him  in  all  the  affairs  of  the  Church.  Writing  to  one 
of  his  correspondents,  Dr.  Coleman  of  Boston,  Wodrow 
says,  “ In  one  of  mine  to  Dr.  Mather,  I said  somewhat  of 
worthy  Colonel  Erskine,  but  very  far  below  what  I might 
and  ought  to  have  said  of  that  excellent  gentleman.  You 
are  pleased  to  make  so  much  of  the  little  that  I dropt, 
that  there  is  no  room  for  me  to  add  anything.  I shall 
only  do  him  the  justice  to  say  that  the  care  of  all  the 
churches  is  upon  him,  if  upon  any  since  the  apostles’ 
days.”1  It  was  one  of  the  many  tokens  of  the  confidence 
which  the  Church  of  Scotland  reposed  in  him,  that  when, 
in  1735,  three  special  Commissioners  were  despatched  to 
London  to  urge  upon  the  Crown  and  Government  the 
rescinding  of  the  Act  of  1712,  which  restored  the  rights  of 
1 Wodrow  Correspondence,  vol.  ii.  p,  286. 


ANCESTRY  AND  EARLIER  YEARS . 


3 


Patrons,  he  was  one  of  the  three — the  single  layman — 
selected  to  take  part  in  this  important  mission. 

Universally  respected  as  he  was,  the.  Black  Colonel  (so 
called  from  his  complexion,  and  to  distinguish  him  from  his 
nephew,  the  White  Colonel)  had  his  own  peculiarities.  In 
those  days  the  road  from  Edinburgh  to  Queensferry — the 
one  always  taken  by  the  Colonel  on  his  way  to  and  from 
the  capital — ran  through  the  estate  of  Barnton.  Without 
regard  either  to  the  rights  or  convenience  of  the  public, 
the  proprietor  of  that  estate  got  the  road  diverted  from  its 
old  course,  and  he  enclosed  by  a wall  the  park  through  a 
part  of  which  it  had  passed.  Whenever  in  coming  and 
going  they  came  up  to  this  wall,  the  Colonel  and  his  servant 
regularly  dismounted,  made  a gap  through  it  at  either  end, 
and  kept  to  the  old  road.  Without  remonstrance  or 
resistance  the  proprietor  wisely  and  quietly  had  the  gaps 
built  up  again. 

During  the  last  ten  years  of  his  life 1 Colonel  Erskine 
was  afflicted  with  asthma.  One  day,  when  he  was  suffering 
from  an  attack  which  put  a fresh  edge  upon  a temper 
naturally  somewhat  inclined  to  irritability,  fires  for 
burning  kelp  had  been  kindled  under  authority  of  the 
magistrates  upon  the  beach  of  the  Firth  of  Forth, 
which  lay  immediately  below  his  house  at  Culross.  Imagin- 
ing that  the  smoke  aggravated  his  asthma,  the  Colonel 
sent  down  peremptory  orders  that  the  fires  should  be  put 
out.  They  were  not  obeyed.  Unable  to  walk,  he  at  once 
called  for  his  horse,  drew  his  sword,  and  handed  it  to  his 
grandson,  a youth  of  fourteen,  then  living  with  him.  Down 
through  the  steep  street  of  the  village  they  went,  deter- 
mined with  their  own  hands  to  extinguish  the  fires.  The 
magistrates  were  too  quick  and  too  many  for  them. 

1He  died  at  Edinburgh  on  the  13th  of  January  1743,  in  the  eighty- 
second  year  of  his  age. 


4 


LETTERS  OF  THOMAS  ERSKINE. 


Gathering  their  retainers,  they  surrounded  the  Colonel 
and  his  grandson,  and  took  them  prisoners.  The  falseness 
and  awkwardness  of  the  position  revealed  themselves  to  him 
in  a moment.  Another  fire,  that  of  his  own  quick  passion, 
was  at  once  extinguished.  “ This  is  all  nonsense,''  he  said 
to  the  magistrates ; “ we  are  all  in  the  wrong ; come  along 
to  the  inn,  and  let  us  dine  together  and  forget  this  folly." 
The  invitation  was  as  promptly  accepted  as  it  had  been  given, 
the  best  dinner  the  innkeeper  could  produce  was  supplied, 
and  the  evening  spent  in  perfect  good-humour.  The  youth 
who  upon  this  occasion  filled  the  somewhat  ludicrous 
position  of  sword-bearer,  marching  before  his  grandfather, 
was  no  other  than  Dr.  John  Erskine,  who  afterwards 
became  the  eminent  divine,  and  whose  father,  the  Colonel's 
eldest  son,1  was  then  practising  at  the  bar  in  Edinburgh. 

This  son  in  his  character  and  life  was  a singular  contrast 
to  his  father.  Thoughtful,  retiring,  diffident,  taking  little 
interest  in  public  matters,  whether  of  Church  or  State, 
he  gave  himself  to  the  study  of  law,  and  was  called  to  the 
Scottish  bar  in  1719,  in  his  twenty -third  year.  For 
eighteen  years  he  practised  in  his  profession  without 
particularly  distinguishing  himself,  the  feebleness  of  his 
voice  and  his  constitutional  modesty  keeping  him  from 
pleading  much  in  open  Court.  He  was  however  laying 
deep  the  foundations  of  that  knowledge  which  led  to  his 
appointment  in  1737  as  Professor  of  Scottish  Law  in  the 
University  of  Edinburgh.  For  twenty-eight  years  he 
taught  with  pre-eminent  ability  and  success,  drawing 
around  him  a larger  number  of  students  than  had  ever 
previously  attended  such  a class.  In  1754  he  published 

1 Colonel  Erskine  was  four  times  married  : first,  to  a daughter  of  Mure  of 
Caldwell,  without  issue  ; second,  to  a daughter  of  Dundas  of  Kincavel,  by 
whom  he  had  four  sons  and  a daughter  ; third,  to  a daughter  of  Stirling 
of  Keir,  without  issue ; and  fourth,  to  a daughter  of  Stuart  of  Dunearn, 
by  whom  he  had  one  son. 


ANCESTRY  AND  EARLIER  YEARS. 


5 


his  Principles  of  the  Law  of  Scotland , intended  chiefly 
as  a text-book  for  the  use  of  his  students.  In  1765  he 
resigned  his  Professorship  and  retired  to  Cardross,  an 
estate  lying  near  the  Lake  of  Menteith,  originally  belong- 
ing to  his  ancestors,  the  Lords  Cardross  (from  which 
indeed  they  had  taken  the  title),  that  for  a generation  or 
two  had  been  alienated  from  the  family,  which  he  had  pur- 
chased and  restored  to  it.  Here  for  the  last  three  years  of 
his  life  he  occupied  himself  in  perfecting  The  Institutes  of 
the  Law  of  Scotland , a work  which  for  a hundred  years  has 
kept  its  place  of  eminence  and  authority  as  one  of  the 
ablest  expositions  in  theory  and  practice  of  the  Law  of 
Scotland,  and  has  earned  for  its  author  the  well-merited 
title  of  the  “Blackstone  of  Scottish  Jurisprudence.”1 

The  Professor’s  only  child  by  his  first  wife, — a daughter 
of  the  Hon.  James  Melville  of  Balgarvie,2  was  Dr.  John 
Erskine,  of  whose  life  and  writings  so  full  an  account  has 
been  given  by  Sir  Henry  Moncreiff.  For  fifty  years  Dr. 
Erskine  was  the  centre  of  a very  large  religious  circle — 
having  among  his  correspondents  Bishops  Warburton  and 
Hurd  in  England,  Jonathan  Edwards  and  Dr.  Cotton  Mather 
in  America,  and  many  distinguished  divines  of  the  Conti- 
nent, in  whose  labours  and  their  results  he  took  so  lively  an 
interest,  that  in  his  sixtieth  year  he  acquired  the  Dutch  and 
German  languages,  then  little  known  in  Scotland.  More, 
perhaps,  than  any  other  individual,  he  contributed  to  what- 
ever progress  theological  literature  made  in  Scotland  during 
the  last  half  of  the  eighteenth  century.  But  it  was  chiefly 
as  a devout  Christian,  a devoted  pastor,  and  a zealous 
ecclesiastic,  that  he  was  known.  In  the  latter  character 
he  acted  for  many  years  as  the  leader  of  the  popular  or 

1 John  Erskine  died  at  Cardross  on  the  1st  of  March  1768,  in  the 
seventy-third  year  of  his  age. 

2 Brother  of  the  second  Earl  of  Leven  and  third  of  Melville. 


6 


LETTERS  OF  THOMAS  ERSKINE. 


Evangelical  party  in  the  Church  of  Scotland.  The  friendly 
and  affectionate  intercourse  which  he  through  life  main- 
tained with  the  leader  of  the  opposite  party,  Dr.  Robertson 
the  historian,  tells  what  the  spirit  was  in  which  that  leader- 
ship was  conducted.  For  twenty-three  years  they  were 
associated  as  colleagues  in  the  pastoral  charge  of  the  church 
and  parish  of  the  Greyfriars  in  Edinburgh.  They  were 
men  of  opposite  principles,  sentiments,  and  pursuits,  yet 
they  lived  in  unbroken  harmony.  Of  Dr.  Erskine’s  sermon 
on  the  death  of  Dr.  Robertson,  Dugald  Stewart  has  said 
that  “it  would  be  difficult  to  say  whether  it  reflected 
greater  honour  on  the  character  of  the  writer  or  of  him 
whom  it  commemorates.”  Sir  Harry’s  full-length  portrait 
of  Dr.  Erskine  is  now  looked  at  by  few — its  colours  are 
fading  away ; but  so  long  as  Guy  Mannering  survives,  that 
other  picture,  which  Sir  Walter  has  drawn  of  the  form  and 
attitude  and  action  of  the  aged  minister  in  the  pulpit  of 
Greyfriars,  will  be  hanging  in  the  world’s  galleries  before 
all  eyes,  and  Pleydell’s  truthful  testimony  to  Dr.  Erskine’s 
character  and  worth  be  listened  to. 

The  eldest  son  of  the  author  of  the  Institutes  by  his 
second  marriage,  with  a daughter  of  Mr.  Stirling  of  Keir, 
was  James,'  who  succeeded  to  the  estate  of  Cardross,  and 
who  married  a daughter  of  the  Earl  of  Elgin.  The  second 
son  was  David,  who  practised  as  a Writer  to  the  Signet  in 
Edinburgh, — “ allowed,”  says  Sir  Henry  Moncreiff,1  “ by  all 
competent  judges,  to  have  been  one  of  the  ablest  and  most 
honourable  men  whom  his  profession  has  ever  produced.” 
His  success  corresponded  with  his  ability  and  integrity, 
one  fruit  of  which  was  the  purchase  of  the  estate  of 
Linlathen,  in  the  neighbourhood  of  Dundee,  possessed  now 
by  his  grandson.  From  the  family  record  the  following 
abstract  is  taken  : — 

1 Life  and  Writings  of  John  ErsJcinej  D.D.,  p.  11. 


ANCESTRY  AND  EARLIER  YEARS. 


7 


David  Erskine  and  Ann  Graham,  married  29th  April  1781. 


John,  born  2 2d  February 
William,  born  1st  October 
Ann,  born  4th  September 
James,  born  2d  November 
Thomas,  born  13th  October 
Christian,  born  19th  October 
David,  born  1st  October 


1782  ; died  3d  August  1789. 
1783;  died  30th  May  1784. 
1786;  died  5th  May  1804. 

1787  ; died  26th  August  1816. 

1788  ; died  20th  March  1870. 
1789;  died  1st  December  1866. 
1791  ; died  23d  March  1867. 


Accompanied  by  his  wife  and  his  cousin,  Miss  Ann 
Erskine  of  Cardross — leaving  his  children  in  charge  of 
their  grandmother  at  Airth — the  father  of  this  family 
went  to  Italy  in  search  of  health,  and  died  at  Naples  on 
the  5th  April  1791.  On  her  return  from  laying  her  hus- 
band in  the  grave  there,  Mrs.  Erskine  remained  with  her 
children  for  about  a year  at  Airth,  and  it  was  there  that  a 
few  months  after  her  father's  death  her  youngest  daughter 
was  born,  to  whom  in  consequence  his  name — David* — 
was  given,  rather  an  unusual  one  for  a female  to  bear. 
On  leaving  Airth,  Linlathen  was  of  course  open  for  their 
residence,  but  Mrs.  Erskine,  for  the  children's  education, 
preferred  remaining  in  Edinburgh. 

The  first  glimpse  we  get  of  Thomas  is  one  given  by 
himself.  “ I remember,"  he  once  said  to  the  Dean  of 
Westminster,  “ in  1793 — I was  then  five  years  old — the 
immense  impression  produced  by  the  death  of  Louis  xvi. 
Bruce  the  traveller  came  in  a snow-storm  to  call  at  the 
house  where  I was  staying.  Mrs.  Henderson,  the  house- 
keeper, being  asked  who  it  was  that  had  arrived— ‘Wha 
is  itV  she  exclaimed;  ‘why,  wha  should  it  be  but  Kin- 
naird,  greetin'  as  if  there  werena  a saunt  on  earth  but 
himsel’  and  the  King  of  France.' " 

The  place  where  Thomas  was  at  this  time  living  was 
Airth  Castle,  near  to  which  Kinnaird  House  lay.  Mrs. 
Graham  of  Airth  was  the  only  grandmother  that  he  ever 


8 


LETTERS  OF  THOMAS  ERSKINE. 


knew ; and  deep  indeed  must  have  been  the  impression 
which  one  in  every  way  so  remarkable  made  upon  his 
childhood.  He  saw  in  her  a striking  variation  from  that 
type  of  strict  Presbyterian  piety  which  a long  line  of  his 
paternal  ancestry  had  exhibited,  and  of  which  a living  and 
most  attractive  specimen  had  been  before  his  eyes  in 
that  venerable  uncle  around  whose  knees  from  infancy 
he  had  played.  His  grandmother,  Mrs.  Graham  of  Airth 
(a  Stirling  of  Ardoch),  was  an  Episcopalian,  and  a Jaco- 
bite of  the  highest  and  purest  type.  For  the  Georges 
she  never  prayed.  Every  Sunday,  at  the  hour  when  the 
bell  of  the  parish  church  summoned  her  neighbours  to  the 
Presbyterian  worship,  she  had  the  Episcopal  Service  read 
in  her  own  dwelling,  the  windows  of  which  looked  into 
the  churchyard.  But  there  was  no  austerity  either  in  her 
politics  or  her  religion,  and  the  spirit  of  a deep  and  gentle 
piety,  in  varying  forms,  appears  to  have  spread  among  her 
daughters,  of  whom  Mrs.  David  Erskine,  Thomas’s  mother, 
was  the  eldest. 

Mrs.  Graham’s  second  daughter,  Mary,  married  John 
Stirling,  Esq.  of  Kippendavie  and  Kippenross,  whose  home 
supplied  no  less  than  thirteen  cousins  to  Thomas  Erskine ; 
one  daughter  of  the  family,  Katherine,  becoming  the  wife 
of  his  brother  James,  and  another,  the  youngest  daughter, 
Jane,1  his  own  peculiar  friend,  whom  he  was  accustomed  in 
after  life  to  associate  with  the  Duchesse  de  Broglie  as  the  two 
most  remarkable  women  he  had  ever  met.  The  only  one 
of  this  family  who  survived  Mr.  Erskine  was  Captain  J ames 
Stirling  of  Glentyan ; who  was  not  only  his  much  loved 
friend  through  life,  but  was  closely  associated  with  him 

1 In  her  later  life  she  lived  much  in  Paris,  and  counted  among  her  many 
friends  there  Ary  Scheffer.  In  his  “ Christus  Consolator,”  this  eminent 
artist  had  presented  in  one  of  the  figures  his  ideal  of  female  beauty,  and 
was  greatly  struck,  on  being  first  introduced  to  Miss  Stirling,  to  find  in 
her  the  almost  exact  embodiment  of  that  ideal.  She  was  introduced  after- 
wards in  many  of  his  pictures. 


ANCESTRY  AND  EARLIER  YEARS . 


9 


in  his  religious  history  and  love  of  art.  In  the  days 
of  his  boyhood,  Thomas  was  often  at  Kippenross.  One 
can  easily  imagine  how  warm  the  welcome  was  that 
greeted  him — sympathy  with  his  widowed  mother  giving 
tenderness  to  his  uncle’s  and  aunt’s  embrace ; bright  and 
happy  groups  of  winning  cousinhood  gathering  around 
him,  carrying  him  off  to  sport  under  the  shadows  of 
Kippendavie’s  own  noble  trees,  or  perhaps  to  wander  to 
the  old  Cathedral  of  Dunblane,  which  lay  quite  near,  and 
to  tread  along  the  good  Bishop’s  walk.  Thirty  years  after- 
wards he  writes,  “ I live  at  Albano,  on  the  road  to  Rome. 
The  whole  district  is  beautiful  to  the  utmost  wish,  and  full 
of  delicious  shade  from  immense  trees,  chiefly  evergreen 
oaks,  of  which  there  is  one  as  large  as  the  Kippenross  tree, 
indeed  much  larger — thirty  feet  round  at  four  feet  from 
the  ground.” 

Other  and  stronger  links  than  those  of  its  loveliness  bound 
his  heart  to  Kippenross.  “ I am  at  dear  Kippenross,”  he 
writes  to  his  cousin  Rachel  on  his  return  from  Italy  in  1828. 
“ It  is  a profound  enjoyment  to  me,  for  its  loveliness  has 
been  mixed  up  with  many  of  my  earliest  and  most  endur- 
ing impressions,  with  many  joys  and  many  sorrows,  with 
things  of  earth  and  things  of  heaven,  and  the  sight  of  it 
recalls  them  all  and  gives  a freshness  to  memory,  and 
surrounds  me  anew  with  those  who  are  dead  or  distant  . . . 
I need  not  speak  to  you  about  it,  but  there  is  a spell  in  it 
on  my  spirit  beyond  what  I have  experienced  from  any 
other  spot  on  earth.” 

Our  next  glimpse  of  Thomas  is  in  his  seventh  year. 
Ann,  his  eldest  sister,  had  a spinal  affection.  Her  mother, 
hearing  that  there  was  a person  in  Hinckley  in  Leicester- 
shire who  had  effected  many  wonderful  cures  of  that 
disease,  took  her  daughter  there,  and  finding  that  in  order 
to  accomplish  her  purpose  she  would  have  to  remain  in 


10 


LETTERS  OF  THOMAS  ERSKINE. 


England  for  some  months,  sent  for  James  and  Thomas. 
Mr.  and  Mrs.  Hay  of  Dunse  Castle  brought  the  boys  up  to 
Leicestershire,  taking  with  them  a daughter  of  their  own, 
whom  they  left  at  Hinckley.  This  daughter,  Miss  Hay  of 
Kingston  Grange,  who  is  still  living,  writes  to  a friend 
on  17th  October  1876  : “I  lived  a year  in  the  family  of 
Mr.  Erskine’s  dear  mother,  and  was  treated  like  one  of  her 
own  children.  I was  between  seven  and  eight  years  old 
when  I went,  and  Mr.  Erskine  six  months  younger,  and  to 
us  that  year  seemed  an  age,  and  laid  the  foundation  of  a 
life-long  friendship.,,  Miss  Hay’s  mother  was  one  of  an 
older  group  of  cousins  than  those  of  Kippenross ; the 
children  of  that  uncle  of  Cardross  and  Lady  Christian  his 
wife,  spoken  of  with  so  much  veneration  in  the  following 
letters.  Their  eldest  daughter  (Janet)  married  Mr.  Hay 
of  Dunse  Castle,  and  their  fourth  daughter  (Matilda)  Mr. 
Graham  of  Gartur,  a place  in  the  neighbourhood  of  Stirling. 
Marion  (Manie)  and  Eachel  were  two  unmarried  daughters ; 
the  latter,  the  “dear  dear  cousin  Eachel,”  to  whom  the 
longest,  and  in  some  respects  most  interesting  series,  of 
letters  in  these  volumes  was  addressed. 

Writing  from  Gartur  in  1825,  Mr.  Erskine  says,  “I  am 
going  to  Cardross  to-day;  I have  not  been  there  for 
nearly  twenty  years,  but  I passed  some  part  of  my  child- 
hood there,  and  it  looks  beautiful  and  venerable  to  my 
memory.  “I  remember,”  he  says  twelve  years  later,  in 
1837,  “the  last  vacation  that  James  and  I spent  at  Car- 
dross with  our  little  dog  Jemmy.  I had  not  been  well,  and 
we  came  out  before  the  regular  time ; they  were  cutting 
the  lawn  for  hay,  and  I remember  my  uncle  and  aunt 
walking  among  the  hay-makers,  looking  so  kind  and  so 
venerable,  and  so  much  loved  and  so  much  honoured.” 
“What  are  you  doing]”  he  writes  from  Paris  to  dear 
cousin  Eachel  in  1838.  “Enjoying  lovely  Cardross,  fair 


ANCESTRY  AND  EARLIER  YEARS. 


11 


and  noble  Cardross,  with  its  grave  square  tower,  and  its 
trees,  under  which  our  fathers'  fathers  have  played,  and  its 
beautiful  extent  of  grass,  and  its  seclusion,  and  its  simple 
peasantry."  Death  had  removed  Mrs.  Hay,  and  Rachel 
writes  to  him  that  her  sister  Mrs.  Graham  was  dying  at 
Gartur,  when  in  1839  he  writes  from  Geneva  to  his  sister  : 
“ Our  three  cousins  have  a place  to  themselves  in  my  mind, 
quite  apart  from  all  other  people ; they  are  connected  with 
my  early  remembrance  of  their  father  and  mother,  and  of 
Cardross,  which  is  the  purest  remembrance  that  I have." 

From  Hinckley  the  following  letter,  the  earliest  existing 
specimen  of  Thomas’s  writing,  was  sent  to  his  grandmother 
at  Airth : — 

My  dear  Grandmamma, — I hope  you  and  aunt  Jane 
are  well.  Mamma  has  heard  from  aunt  M‘Dowall  of  my 
dear  sister.  I never  can  forget  Airth  and  all  the  large 
gardens,  and  our  little  gardens  which  you  were  so  good  as 
to  give  us.  I hope  old  Body1  is  well,  and  Mrs.  Henderson, 
and  John  Campbell,2  and  I hope  old  nurse  is  better.  I 
had  almost  forgotten  to  mention  the  good  wife  of  the  whole, 
and  her  little  girl.  Have  you  good  luck  with  the  horses, 
cows,  sheep,  and  poultry  h I read  a great  many  entertain- 
ing and  instructive  books,  of  which  I am  very  fond.3  I get 
Latin  with  brother  James.  In  my  accounts  I am  gotten 
into  division,  and  I hope  I shall  soon  write  better.  Mamma 
informs  me  that  my  sisters  are  gone  to  Airth.  I beg  my 
love  to  them.  I likewise  beg  my  duty  and  love  to  aunt 
Jane. — I am,  my  dear  Grandmamma,  your  dutiful  and 
affectionate  grandson,  Thos.  Erskine. 

On  returning  from  Hinckley  to  Edinburgh,  Thomas  and 
his  brother  were  sent  to  the  High  School,  then  under  the 

1 The  henwife. 

2 The  butler — an  old  eccentric  domestic, — the  hero  of  the  story  give 
Dean  Ramsay,  in  his  Reminiscences,  p.  85,  20th  Edition. 

3 A special  favourite  was  Knolles’  History  of  the  1 urks. 


12 


LETTERS  OF  THOMAS  ERSK1NE. 


Rectorship  of  Dr.  Adam.  Of  their  course  and  progress 
there  nothing  is  now  known.  Two  memories  of  his  school- 
boy days  Thomas  carried  with  him,  vivid  to  the  close  of 
life — one  of  profound  regard  for,  and  tender  sympathy 
with,  the  Rector ; the  other  of  recoil  and  indignation  at 
the  sufferings  he  had  seen  inflicted  by  one  of  the  Masters 
— the  Willie  of  “ the  peck  o’  maut  ” — who,  as  Sir  Walter 
tells  us,  was  “ inhumanly  cruel  to  the  boys  under  his 
charge.” 

In  1802  the  boys  were  sent  to  a school  at  Durham.  The 
two  following  letters  written  by  Thomas  at  this  time  have 
been  preserved  : — 

Durham,  Sept.  25,  1802. 

My  dear  Sister  Christian, — I am  ashamed  of  having 
been  so  long  of  answering  your  kind  letter.  I shall  begin 
by  thanking  you  sincerely.  I was  extremely  sorry  for 
poor  Marion  Dalrymple’s  death.  I expect  to  see  Mr.  San- 
dilands  soon  now.  I was  very  happy  to  see  he  had  so 
many  passengers  in  his  ship.  I hope  all  your  friends  at 
Walkinshaw  are  well,  particularly  my  dear  uncle  and  aunt 
M‘Dowall.  Do  you  know,  Christian,  Davie  never  sent  her 
love  or  compliments  to  me  in  her  letter  to  James,  and  only 
mentions  my  name  once,  and  then  it  is  squeezed  up  in  a 
small  hole  between  two  lines,  and  then  she  says  that  all 
sent  love  to  Tom,  but  never  herself.  Tell  her  that  I am 
prodigiously  angry  at  her,  and  that  I cannot  be  appeased 
unless  she  write  me  a letter  on  her  birthday.  I’ll  write 
one  to  her  on  that  day  perhaps,  but  don’t  tell  her  so,  for  she 
would  think  it  no  great  matter ; now  remember  and  scold 
her  as  she  deserves.  We  have  had  excellent  weather  here 
for  a good  time,  and  all  the  crops  are  in  almost.  Mr. 
Britton  has  gotten  a little  white  pony,  which  is  constantly 
going  about  the  doors.  The  little  girl  Isabella  is  an  ex- 
traordinary sort  of  animal.  The  country  about  Durham  is 


ANCESTRY  AND  EARLIER  YEARS. 


13 


the  most  beautiful  place  almost  I ever  saw,  the  river  is  so 
fine,  and  the  steep  banks  are  so  splendidly  fringed  over 
with  trees.  The  Cathedral,  or,  as  it  is  here  always  called, 
the  Abbey,  is  indeed  a remarkably  fine  building ; there  are 
eight  bells  in  it,  of  which  the  largest,  which  is  called  Bow 
Bell,  contains  three  when  turned  up.  The  town  is  a dirty 
hole  in  general.  Tell  Bess  that  James  sends  his  love  to 
his  dear  Bess  in  answer  to  her  affectionate  address ; so  do 
I.  We  both  join  in  love  to  all  our  friends  at  Walkinshaw, 
viz.,  uncle  and  aunt,  Davie,  Anny,  Dowly,  and  all  the  rest 
of  our  cousins.  Remember  us  both  kindly  to  Miss  Por- 
teous.1  If  ever  you  see  any  of  our  friends,  though  not 
mentioned  in  the  above  list,  remember  us  kindly  to  them. 
And  now,  my  dear  sister,  farewell.  May  God  keep  you 
in  his  fear,  and  preserve  you  from  all  perils  both  of  body 
and  soul,  and  I remain  your  affectionate  brother, 

Thomas  Erskine. 

N.B. — The  above  epistle  was  written  in  darkness,  so  you 
will  excuse  all  defects. 

Durham,  19^  October  1802. 

My  dearest  Christian, — I wish  you  many  happy  re- 
turns of  the  1 9th.  I beg  your  pardon  for  not  having  one 
ready  for  you  (one  signifies  letter),  but  you  know  that  there 
are  such  things  as  forgets  and  delays  in  this  world,  and  I 
must  own  that  I forgot  to  do  it  till  your  letter  reminded 
me  of  my  duty ; but  I hope  that  when  you  remember  that 
you  yourself  delayed  a little  you  will  forgive  it.  When  I 
saw  the  direction  I thought  it  was  from  Ann ; but  I think 
differently  in  one  point  from  you.  You  say  that  I need 
not  care  what  my  companions  are  since  James  is  with  me, 
for  you  know  that  it  is  necessary  for  me  to  be  a great  part 
of  the  day  with  them.  Tell  Annie  that  I am  much  obliged 
to  her  for  her  five  lines,  though  I might  think  they  were 
1 The  governess. 


14 


LETTERS  OF  THOMAS  £R SHINE. 


from  Jemmy  the  coachman,  or  the  dog  Flora,  as  well  as 
from  her,  as  her  name  is  not  there,  and  theirs  are.  She 
stops  with  “ We  have  gotten  a new  garden,  and  it  is  coming 
on  ” — , here  she  breaks  off  on  a sudden.  Tell  her  that  I am 
sorry  for  her  fall,  as  well  as  for  Willie’s.  You  don’t  men- 
tion any  of  the  rest  of  my  cousins,  so  I suppose  they  are 
well.  Has  George  arrived  the  length  of  breeches  yet] 
You  neither  mention  Mr.  Kemp  nor  Miss  Porteous  in  your 
letter,  which  I think  you  might  have  done.  21st. — I had 
not  time  to  finish  my  letter  before,  so  now  I am  going  to 
put  the  completing  hand  to  it.  I wish  the  next  time  you 
write  that  you  would  inform  me  of  your  different  studies 
and  employments,  how  you  are  coming  on  with  your  music, 
and  everything  else,  and  how  Davie  is  coming  on  in  every- 
thing. I like  the  drawing  very  much ; I am  to  begin  with 
Indian  ink  next  Saturday.  I have  only  been  doing  horses, 
cows,  asses,  goats,  dogs,  and  such  like,  and  faces,  etc.  How 
are  you  coming  on  in  your  figures  ] 2 3d. — Christian,  I 

daresay  you  may  have  heard  of  my  excellent  aunt  Lady 
Hamilton’s  death,1  but,  however,  we  may  be  comforted 
that  she  was  for  some  time  before  this  melancholy  event 
so  weak  and  complaining  that  her  death  might  rather  be 
looked  upon  as  a blessing.  We  are  taught  in  a certain 
place  that  we  should  not  mourn  for  our  friends  as  those 
without  hope ; we  should  rather  endeavour,  by  imitating 
her  many  good  qualities,  to  fit  ourselves  for  that  blessed 
place  where  every  tear  is  wiped  from  every  eye ; where  we 
meet  our  friends  never  to  part  again.  I know  that  Davie 
will  be  very  much  affected.  Tell  her  to  dry  her  tears,  and 
to  prepare  herself  for  that  place  where  we  are  assured  all 

1 Margaret,  sixth  daughter  of  James  Stirling  of  Keir,  born  1720, 
married  1750  Sir  Hugh  Hamilton  of  Rosehall,  died  1802.  An  admirable 
picture  of  this  lady,  taken  by  Sir  Henry  Raeburn  near  the  close  of  her 
life,  was  exhibited  in  Edinburgh  in  1876  in  the  collection  of  Sir  Henry’s 
portraits. 


ANCESTRY  AND  EARLIER  YEARS. 


15 


the  faithful  followers  of  Christ  will  live  for  ever  and  ever. 
I have  written  to  cousin  Christy  Lauriston,  so  I suppose 
when  she  writes  she  will  tell  me  particulars.  I was  pre- 
pared for  this,  for  the  last  time  I saw  her,  though  I could 
not  positively  foresee  that  it  would  be  the  very  last  time, 
yet  I thought  it  might.  I hope  I may  have  the  great 
pleasure  of  seeing  my  dear  uncle  Doctor  Erskine  again.1  I 
wonder  how  Miss  Johnston  (I  mean  Miss  Sophy)2  will  bear 
my  aunt’s  death  ; she  will  feel  a great  [torn]  by  this.  Now 
my  dear  Christy,  farewell.  May  God  bless  you  both,  and 
I remain,  your  very  affectionate  brother, 

Thomas  Erskine. 

P.S. — Give  my  kindest  love  to  all  my  friends  at  Walk- 
inshaw. 

His  mother’s  youngest  sister  had  married  D.  H.  Mac- 
dowall,  Esq.,  and  was  residing  with  her  family  at  Walkin- 
shaw,  near  Paisley.  Christian  and  Davie,  Thomas’s 
younger  sisters,  were  at  the  time  living  with  them.  Walkin- 
shaw  was  indeed  a cherished  retreat  for  all  the  Erskines 
in  the  days  of  their  childhood ; their  aunt  there,  one  whose 
bright  and  winning  ways  bound  them  lovingly  to  her. 

Returning  from  Durham,  Thomas  entered  as  a student  in 
the  University  of  Edinburgh.  Of  his  life  at  College  as  little 
can  now  be  known  as  of  his  life  at  school.  We  know  more 
of  his  daily  recreations  than  of  his  daily  studies,  it  having 
been  his  practice  to  walk  every  day  to  and  from  the  top  of 
Arthur’s  Seat,  a distance  which  he  made  it  a point  of  accom- 
plishing always  within  an  hour.  Having  attended  the 
Law  classes,  and  passed  the  necessary  trials,  he  was  admitted 

1 It  is  uncertain  whether  this  hope  was  fulfilled.  Dr.  Erskine  died  at 
his  house  in  Lauriston  Lane,  Edinburgh,  on  the  19th  January  1803  ; having 
been  born  in  1721. 

2 Sophia,  or,  as  she  was  called,  Suff  Johnston,  one  of  the  old-school 
ladies  described  by  Lord  Cockburn.  See  Memorials , pp.  52-54,  3d  edition, 
1872. 


16 


LETTERS  OF  THOMAS  ER SHINE. 


a member  of  the  Faculty  of  Advocates  in  1810,  and  re- 
mained in  Edinburgh  for  the  next  six  years. 

His  mother’s  sister,  Elizabeth,  third  daughter  of  Mr. 
Graham  of  Airth,  had  married  James  Dundas,  Esq.  of 
Ochtertyre.  Throughout  Mr.  Erskine’s  life  at  college,  and 
his  attendance  at  the  Parliament  House,  the  two  families 
lived  within  a few  doors  of  each  other,  the  Erskines 
in  St.  David  Street,  the  Dundases  in  St.  Andrew  Square. 
Their  intercourse  was  as  affectionate  as  it  was  close  and 
constant.  His  uncle’s  hospitality  and  his  aunt’s  sparkling 
wit  brought  to  the  supper  parties  in  St.  Andrew  Square 
many  distinguished  and  agreeable  visitors,  among  whom 
the  young  advocate  found  himself  at  home.  With  one  of 
the  younger  sons  of  the  family,  George,  Lord  Manor,  the  daily 
intercourse  of  earlier  years  was  in  later  life  renewed,  to 
Mr.  Erskine’s  special  gratification.  Two  only  of  the  large 
family  of  the  Dundases  now  survive,  Sir  David  Dundas  of 
Ochtertyre  and  Mrs.  J.  Stirling  of  Glentyan,  of  whom  Mr. 
Erskine  was  wont  to  say  that  he  could  not  remember  the 
time  when  he  did  not  love  her. 

The  years  during  which  he  attended  the  Parliament 
House  formed  one  of  the  most  brilliant  periods  in  the 
history  of  the  Scottish  Bar.  Walter  Scott  was  then  daily 
to  be  seen  sitting  at  the  table  as  one  of  the  Clerks  of 
the  Court  of  Session,  wondering  eyes  fixed  on  him,  as 
Waverley , Guy  Mannering,  The  Antiquary , The  Tales  of  My 
Landlord , appeared  in  quick  succession,  the  mystery  of  their 
authorship  gradually  unfolding  itself.  The  Edinburgh 
Review , established  a few  years  before,  was  at  the  height  of 
its  popularity  and  power  : Jeffrey,  Cockburn,  Fullerton, 
with  all  of  whom  our  young  advocate  was  on  terms  of 
closest  friendship,  now  at  the  height  of  their  fame  as 
pleaders.  His  brother’s  marriage  in  1811,  and  residence 
at  Linlathen,  removing  from  his  side  the  influence 


JET.  22. 


ANCESTRY  AND  EARLIER  YEARS. 


17 


hitherto  the  most  potent,  threw  Thomas  Erskine  in 
his  twenty-third  year  into  the  very  heart  of  a society  as 
peculiarly  fitted  to  impress  as  he  was  open  to  the  impres- 
sion. One  of  the  effects  he  has  himself  recorded.  “ I was 
brought  up  from  my  childhood,”  he  says  in  the  latest  of 
his  writings,  “ in  the  belief  of  the  supernatural  and 
miraculous  in  connection  with  religion,  especially  in 
connection  with  the  person  and  life  and  teaching  of 
Jesus  Christ,  and  like  many  in  the  present  day,  I came, 
in  after  life,  to  have  misgivings  as  to  the  credibility  of 
this  wonderful  history.  But  the  patient  study  of  the 
narrative  and  of  its  place  in  the  history  of  the  world,  and 
the  perception  of  a light  in  it  which  entirely  satisfied  my 
reason  and  my  conscience,  finally  overcame  these  misgivings, 
and  forced  on  me  the  conviction  of  its  truth.”1 

Those  misgivings  came  to  him  at  the  time  of  his  close 
association  with  men,  few  of  whom  made  any  profession 
of  a faith  in  Christianity.  Other  things  beside  patient 
study  conspired  to  re-establish  him  in  the  faith  of  his 
childhood.  His  cousin,  Patrick  Stirling  of  Kippenross,2  to 
whom  he  was  much  attached,  was  a few  years  his  senior. 
After  serving  for  a short  time  in  the  Peninsula  as  captain 
of  the  14th  Light  Dragoons,  he  had  married,  the  same 
year  that  Thomas  Erskine  was  called  to  the  Bar.  When 
but  thirty-three  years  of  age  a mortal  malady  fell  upon  him. 
He  went  to  the  south  of  England  in  vain.  Death  drew  near, 
and  he  longed  to  see  before  he  died,  his  youngest  child, 
an  only  daughter,  little  more  than  a year  old.  Thomas 

1 The  Spiritual  Order , etc.,  pp.  82-3. 

2 In  Dunblane  Cathedral  there  is  a marble  tablet  with  the  following 
inscription  : — “ Sacred  to  the  memory  of  John  Stirling  of  Kippendavie, 
and  Patrick  Stirling,  his  eldest  son,  who,  ‘ with  a lively  hope  of  an  inherit- 
ance incorruptible,’  departed  this  life,  a.d.  1816.  Patrick  at  Hastings, 
30th  March,  aged  33  ; John  at  Kippenross,  17th  June,  aged  73,  and  are 
interred  in  one  grave  in  the  family  burying-place.” 

B 


18 


LETTERS  OF  THOMAS  ER SHINE. 


1816. 


Erskine  willingly  undertook  the  task  of  conveying  her. 
They  reached  Hastings  in  time  for  the  dying  father’s 
wish  to  be  gratified,  and  for  such  singular  manifestations 
of  trust  and  peace,  and  lively  hope  on  his  part,  as  carried 
home  to  his  cousin’s  heart  a profound  impression  at  once 
of  the  power  and  preciousness  of  Christian  faith.  Not 
only  was  his  own  faith  so  fixed  thereby  as  not  again  to 
falter, — for  the  first  time  a zeal  to  awaken  a like  faith 
in  others  was  kindled.  A short  time  afterwards  another 
dear  friend  was  on  his  death-bed,  to  whom  he  ventured  to 
speak  of  that  faith.  His  doing  so  was  so  promptly  and 
keenly  resented  that  he  was  instantly  turned  out  of  the 
room.  But  the  word  spoken  had  not  been  in  vain.  His 
dying  friend  relented,  sent  for  him,  and  begged  him  to 
remain  with  him  to  the  last,  which  he  did.  Then  followed 
the  death  of  his  only  brother  James,  of  typhus  fever,  at 
Broadstairs.  They  had  been  close  companions  from 
infancy  till  1805,  wdien  James  joined  the  41st  Begiment, 
with  which  he  served  in  Canada  till  1808.  He  served 
afterwards  as  captain  of  the  87th  Begiment,  in  the 
Walcheren  Expedition,  and  retired  in  1810.  In  1811  he 
married  his  cousin  Katherine  Stirling  of  Kippenross,  and 
went  to  reside  at  Linlathen.  Five  happy  years  were 
spent  there.  During  those  years  Thomas  was  often  with 
them.  Four  children  were  born,  all  of  whom  died  within 
four  days  after  birth.  Looking  back  over  fifty  intervening 
years  Thomas  wrote  afterwards  to  his  friend  Dr.  Wylie  of 
Carluke  : — 

There  are  few  now  living  who  knew  Linlathen  when  he 
and  she  lived  there ; but  no  one  who  was  ever  privileged 
to  see  it  could  forget  it.  I think  my  brother  was  the  most 
remarkable  man  I ever  knew.  On  looking  back  through 
a long  vista  of  years,  during  which  I have  come  in  contact 
with  many  remarkable,  unforgetable  persons,  he  stands  out 


JET.  27. 


ANCESTRY  AND  EARLIER  YEARS. 


19 


by  himself,  as  one  in  whom  worth  of  moral  character, 
manliness,  truth,  and  perfect  regard  for  the  rights,  interests, 
and  feelings  of  every  human  being,  accomplished  more  in 
producing  the  sentiment  of  veneration  (I  would  even  say) 
than  I have  known  produced  by  all  the  talents  in  the 
world,  accompanied  even  by  the  average  amount  of  moral 
endowment.  I never  knew  a young  man  venerated  except 
himself.1  He  was  only  a year  older  than  myself,  and  I 
venerated  him  from  my  infancy ; and  dear  Mrs.  Erskine 
was  a most  fitting  wife  for  him.  That  upper  world  must 
be  a wonderful  meeting-place — meeting  in  God. — Yours 
ever  truly,  T.  Erskine. 

Sir  Harry  Moncreiff,  who  must  have  known  him  well, 
says  of  James  Erskine,  that  “ he  died  in  the  prime  of  life, 
equally  regretted  for  the  good  sense  and  affectionate 
manners,  and  for  the  genuine  piety  and  purity  of  mind, 
which  eminently  distinguished  him.”  2 

It  were  vain  now  to  attempt  to  estimate  the  kind  and 
extent  of  that  moulding  power  which  such  an  elder  brother 
must  have  exerted,  and  equally  vain  to  estimate  the  depth 
of  the  impression  his  death  must  have  made.  The  only 
letters  connected  with  that  event  which  have  been  preserved 
are  the  following  : — 

Sept . 2d,  1816. 

My  dear  Cousin,3 — God's  thoughts  are  not  as  our 
thoughts,  nor  His  ways  as  our  ways.  May  He  by  His 
Holy  Spirit  conform  our  wills  unto  His  holy  will. 

1 “ This  young  man  must  have  made  a strong  impression  on  others  than 
his  own  family,  for,  many  years  after  his  death,  General  Elphinston,  our 
Commander-in-chief  in  the  Afghan  war,  on  hearing  Mr.  Erskine’s  name, 
asked  if  he  were  brother  to  Captain  Erskine  of  such-and-such  a regiment, 
and,  on  being  answered  in  the  affirmative,  said,  6 He  was  the  best  soldier 
and  the  best  man  I ever  knew.*  I shall  never  forget  the  voice  in  which 
Mr.  Erskine  repeated  these  words.” — Contemporary  Review , May  1870. 

2 Life  of  Dr.  Erskine , p.  11 . 

3 Mrs.  Burnett  of  Kemnay,  daughter  of  Dr.  Charles  Stuart  of  Dunearn. 


20 


LETTERS  OF  TLIOMAS  ERSKINE. 


1816. 


Katherine  is  wonderfully  supported,  but  it  is  an  awful 
blow.  Pray  for  us,  that  this  dispensation  may  be  sanctified^ 
to  us,  that  we  may  look  more  to  Christ,  that  we  may  look 
wholly  to  Christ.  Oh  ! there  is  nothing  else  of  any  conse-| 
quence.  We  live  in  the  midst  of  shadows,  and  we  think 
them  realities.  Lord,  open  Thou  our  eyes  that  we  may 
see  the  truth,  and  that  we  may  be  assured  that  Thy  love 
is  better  than  life.  We  hardly  know  yet  what  has  happened 
to  us, — it  seems  a troubled  dream ; but  we  know  that  it  is 
the  Lord,  and  that  He  doeth  all  things  well.  K.  is  quite 
resigned,  quite  peaceful.  How  good  is  God  ! I need  not 
write  any  more.  Let  us  pray. — Yours  most  affection- 
ately, T.  Erskine. 

Dundee,  Sept.  1*7 th. 

The  remains  of  my  brother  are  to  be  interred  on  Satur- 
day at  one  o'clock.  ...  I left  our  mourners  really  well, 
and  resting  on  the  Rock  of  Ages. 

Sept.  22 d. 

Your  letter  grieved  my  soul.  If  I had  such  another 
brother  to  lose,  I would  willingly  give  up  my  earthly  joy 
in  him  to  cure  such  a sorrow  as  yours.  But  it  cost  more 
to  redeem  a soul.  ...  I have  only  returned  from  paying 
the  last  duties  to  the  kindest  of  friends  and  brothers 
merely  mortal ; my  heart  is  stunned  ; I have  lost  a Chris- 
tian friend,  a spiritual  guide.  But  thanks  be  to  God,  I can 
look  to  the  Good  Shepherd,  and  can  trust  him  for  the 
supply  of  all  my  wants,  for  remission  of  sins,  and  for 
renewal  of  heart,  and  for  faith  that  I may  see  His  wise 
love  in  all  His  dispensations  towards  me.  Many  new  duties 
are  indeed  imposed  on  me,  and  I beg  the  prayers  of  my 
friends  for  grace  to  discharge  them  to  the  glory  of  the 
Imposer.  I have  just  written  to  my  poor  sister,  from  whom 
I received  a letter  yesterday.  She  is  well. — Farewell, 

T.  Erskine. 


JET.  27. 


ANCESTRY  AND  EARLIER  YEARS. 


21 


The  new  duties  imposed  on  him  by  his  succession  to  the 
estate  of  Linlathen,  induced  Thomas  Erskine  to  leave 
Edinburgh  and  bid  farewell  to  the  Bar.  He  did  not  like 
to  do  so  without  some  expression  of  his  own  deep  and 
ardent  faith.  He  drew  up  a paper,  which  he  thought  of 
putting  into  the  hands  of  his  companions  at  the  Bar  when 
he  parted  from  them.  Though  fully  and  carefully  written, 
this  paper  was  never  used  as  originally  intended.  It  lay 
bye  unthought  of,  till  he  became  so  well  known  and  so 
highly  esteemed  as  a writer,  that  he  was  asked  to  furnish 
Introductory  Essays  to  some  of  Chalmers  and  Collins’ 
Series  of  Select  Christian  Authors.  He  bethought  him  then 
of  the  paper — headed  “ Salvation  ” — which  he  had  drawn 
up  some  years  before,  and  handed  it  to  the  publishers.  It 
appeared  in  1825  as  an  Introductory  Essay  to  the  Letters 
of  the  Rev.  Samuel  Rutherford.  It  merits  special  regard  at 
once  from  the  date  and  the  object  of  its  composition.  The 
reader  not  only  will  find  in  it  the  same  purity,  ease,  and 
gracefulness  of  style,  and  the  same  felicity  of  illustration,  by 
which  his  after  writings  were  characterised,  but  that  key-note 
of  doctrinal  theology  struck  which  ran  through  them  all. 
“It  follows,”  he  says,  “ that  a restoration  to  spiritual  health, 
or  conformity  to  the  Divine  character,  is  the  ultimate  object 
of  God  in  His  dealings  with  the  children  of  men.  Whatever 
else  God  hath  done  with  regard  to  men,  has  been  subsi- 
diary, and  with  a view  to  this ; even  the  unspeakable  work 
of  Christ,  and  pardon  freely  offered  through  His  cross,  have 
been  but  means  to  a further  end ; and  that  end  is,  that  the 
adopted  children  of  the  family  of  God  might  be  conformed 
to  the  likeness  of  their  elder  brother, — that  they  might  re- 
semble Him  in  character,  and  thus  enter  into  His  joy.  . . . 
The  sole  object  of  Christian  belief  is  to  produce  the  Chris- 
tian character,  and  unless  this  is  done  nothing  is  done.”1 
1 Letters  of  the  Rev.  Samuel  Rutherford.  Introd.  Essay,  pp.  xiii.,  xxv. 


22 


LETTERS  OF  THOMAS  ER SHINE. 


1818. 


CHAPTER  II. 

Letters  to  Dr.  Chalmers,  and  publication  of  ‘ * Remarks  on  the 
Internal  Evidence  for  the  Truth  of  Revealed  Religion.” 

The  first  incident  of  the  new  life  at  Linlathen  was  the 
marriage  there  on  the  14th  October  1817,  of  Mr.  Erskine’s 
sister  Christian,  to  Charles  Stirling,  Esq.,  fourth  son  of 
William  Stirling,  Esq.  of  Keir.  Cadder  House,  in  which 
the  newly  married  couple  took  up  their  abode,  and  in  which 
they  continued  to  reside  during  the  remainder  of  their 
lives,  lay  in  the  immediate  vicinity  of  Glasgow.  The 
house  of  a sister  to  whom  he  was  so  tenderly  attached  was 
as  a second  home  to  Mr.  Erskine,  and  his  earliest  visits 
to  it  brought  him  to  the  neighbourhood  of  Glasgow  at 
the  very  time  when  Dr.  Chalmers  was  at  the  height  of  his 
fame  there  as  a preacher.  Acquaintance  quickly  ripened 
into  friendship,  and  it  so  happens  that  the  only  letters  of 
Mr.  Erskine  written  during  the  years  1818  and  1819, 
which  have  been  preserved,  are  those  addressed  to  his 
new  friend.  It  was  after  a first  visit  to  Dr.  Chalmers, 
in  the  autumn  of  1818,  that  the  following  letters  were 
written : — 


1.  TO  DR.  CHALMERS. 

My  dear  Friend, — I am  under  the  government  of  others 
at  present,  so  you  must  excuse  the  fluctuation  of  my  plans. 


JET.  29. 


DR.  CHALMERS. 


23 


I am  afraid  that  I cannot  have  the  pleasure  of  seeing  you' 
again  at  this  time.  I am  sorry  for  it,  but  I hope  soon  to 
meet  you  here  or  elsewhere.  I hope  that  I have  benefited 
by  my  visit  to  you.  Certainly  I was  much  struck  with 
some  circumstances  in  your  conduct,  and  I will  tell  you 
what  these  are.  You  have  been  much  followed,  by  great 
and  small,  by  learned  and  ignorant,  and  yet  you  listened, 
with  the  meek  candour  of  a learner,  to  one  whom  you  could 
not  but  consider  as  your  inferior  by  far.  If  you  had  opened 
to  me  all  mysteries  and  all  knowledge,  you  could  not  have 
brought  to  my  conscience  the  strong  conviction  of  the 
necessity  and  the  reality  of  Christianity  with  half  the  force 
that  this  deportment  of  yours  impressed  upon  me. 

As  I cannot  converse  with  you,  I must  write  a little 
upon  th v justification  of  James.  From  the  14th  verse  of  the 
second  chapter,  substitute  exercise  or  action  instead  of  work , 
wherever  the  word  occurs,  and  read  the  21st  and  2 2d  verses 
thus  : “ Was  it  not  by  the  exercise  of  his  faith  that  Abraham 
our  father  became  a righteous  character,  seeing  (we  read) 
that  he  offered  up  his  son  Isaac  on  the  altar  *1  Seest  thou 
how  faith  manifested  itself  (in  action)  in  exercise,  and  by 
this  exercise  faith  became  perfect  or  confirmed,  i.e.  became 
a permanent  and  predominating  principle  of  action  h ” And 
then  I think  that  in  the  next  verse  it  is  only  the  latter 
part,  viz.,  “ And  he  was  called,  or  became  the  friend  of  God,” 
that  directly  applies  to  the  apostle's  argument, — the  first 
part  of  the  verse  describes  the  forensic  effect  of  the  prin- 
ciple, the  latter  its  practical  and  moral  effect. 

I need  not  say  how  delighted  I should  be  were  you  to 
favour  me  with  a visit  at  Linlathen.  I never  expect  an 
answer  to  my  letters  from  you,  so  anything  in  that  way 
will  be  only  an  unlooked-for  pleasure,  as  I know  the  scan- 
tiness of  your  time. — Yours,  with  much  affection  and 
respect,  T.  Erskine. 


24 


LETTERS  OF  THOMAS  ER SEINE. 


1818. 


2.  TO  DR.  CHALMERS. 

Linlathen,  5th  Sept . 1818. 

My  dear  Sir, — I am  much  gratified  with  the  prospect 
which  your  letter  holds  out  to  me  of  hearing  from  you 
occasionally.  To  those  whose  hearts  are  apt  to  get  slack 
and  cold  amidst  the  difficulties  of  the  narrow  way,  every- 
thing which  acts  as  a stimulus  is  most  desirable,  and  the 
sympathy  of  our  fellow-travellers  does  stimulate ; although 
I know  also  by  experience,  that  there  are  few  things  which 
require  to  be  connected  with  a sterner  guard  over  our  own 
hearts,  because  there  are  few  things  which  tend  more  to 
self-deception,  as  we  easily  imagine  ourselves  to  be  in  the 
right  way  while  we  are  talking  about  it. 

I shall  send  you  by  my  sister  a paraphrase  translation 
of  James,  which  will  explain  to  you  the  view  which  I take 
of  it.  I do  not  think  that  faith  and  works  are  ever  directly 
opposed  to  each  other  in  the  Bible,  except  when  the  method 
of  justification  before  God  is  treated  of.  In  other  cases  a 
work  seems  to  be  considered  just  as  a modification  of  the 
principle  which  produced  it.  In  this  way  an  act  proceed- 
ing from  deceit,  self-righteousness,  indolence,  etc.,  although 
perhaps  beneficial  to  the  interest  of  mankind  at  large, 
would  be  called  deceit,  self-righteousness,  etc., — and  as  faith 
is  the  only  legitimate  source  of  Christian  conduct,  walking 
by  faith  is  the  generic  name  for  Christian  action.  For  this 
reason  I am  inclined  to  think  that  work  in  James  means 
merely  exercise.  Thus  in  a physical  case,  a man's  lifting 
a hundredweight  means  his  capacity  of  lifting  this  weight 
carried  into  effect, — if  he  produces  the  same  effect  by  steam 
or  otherwise,  the  same  result  ensues,  but  the  principle  is 
different ; if  he  does  it  by  his  own  strength,  and  practises  it, 
the  principle  of  bodily  vigour  will  be  exercised  and  so  in- 
creased ; in  the  other  case,  his  skill  in  dynamics  only  is  exer- 
cised and  increased.  So  a Christian  action  means  simply 


;et.  29. 


DR.  CHALMERS. 


the  Christian  principle  carried  into  effect  in  a p 
instance,  and  the  practice  of  this  strengthens  the  princ. 
but  if  the  same  result  is  produced  by  a different  cause,  the 
action  morally  takes  its  name  from  that  cause,  and  the  exer- 
cise of  it  will  only  strengthen  the  principle  which  produced 
it.  This  of  itself  may  not  seem  much  to  the  point,  but  when 
you  compare  it  with  the  translation  you  may  see  the  bear- 
ing of  it.  It  seems  to  me  of  great  consequence  to  remem- 
ber that  the  connection  between  the  Christian  faith  and 
character  is  not  arbitrary  but  necessary, — that  it  is  not  the 
connection  which  subsists  between  the  fir  and  the  ship  in 
which  it  is  inserted  as  a mast,  but  the  connection  which 
subsists  between  the  fir  and  its  root  before  it  is  cut  down. 
And  this  constitutes  the  closeness  of  the  union  which  sub- 
sists between  Christ  and  His  people;  His  work  of  love 
received  by  faith  becomes  the  principle  and  root  of  spiritual 
life  within  them.  This  principle  is  not  subject  to  the  in- 
fluence or  condemnation  of  sin,  it  is  the  immortal  tie  which 
binds  the  Father  of  spirits  to  all  His  family  throughout  the 
universe.  It  is  sweet  to  think  of  those  who  having  by 
mercy  been  made  partakers  of  this  new  and  interminable 
life,  have  departed  from  this  scene  of  death  to  a nearer  and 
fuller  enjoyment  of  the  fountain  of  their  spiritual  being. 
They  are  like  Him,  for  they  see  Him  as  He  is.  The  veil 
being  removed,  like  mirrors  they  reflect  back  His  own  char- 
acter, and  thus  partake  His  joy. 

On  this  day  three  years  ago  I witnessed  the  departure 
of  a friend  who  I hope  is  now  with  the  Lord.  What  a 
comfort  it  is  to  think  that  your  father  according  to  the 
flesh  is  a branch  of  the  true  vine ! 1 

The  manuscript  is  much  scored  and  much  dirtied.  When 
you  have  read  it  be  so  good  as  to  return  it  to  my  sister,  and 
to  give  me  your  opinion. — Yours  with  much  regard, 

T.  Erskine. 

1 Dr.  Chalmers’s  father  died  26th  July  1818. 


LETTERS  OF  THOMAS  ERSK1NE. 


1818. 


3.  TO  DR.  CHALMERS. 

Linlathen,  21  st  Nov.  1818. 

My  dear  Sir, — I am  afraid  that  you  will  begin  to  think 
my  correspondence  rather  troublesome,  especially  if  occa- 
sionally interlarded  by  such  packages  as  that  which  has  I 
hope  already  reached  you  by  the  Perth  coach.  It  is  a con- 
siderable tax  upon  your  kindness  and  patience  to  ask  you 
to  read  that  paper,  but  yet  I entertain  hopes  that  you  will 
do  it.  It  contains  views  of  divine  truth  which  have  of  late 
very  much  commended  themselves  to  my  understanding — 
solving  many  apparent  difficulties,  and  exhibiting  a beauti- 
ful consistency  through  the  whole  scheme.  With  those 
views  also  I think  the  internal  evidence  of  religion  is  inti- 
mately connected.  In  this  manner  : — The  Christian  char- 
acter, however  much  it  may  be  despised  or  hated  in  prac- 
tice, yet  in  theory  commands  the  approbation  even  of  the 
natural  reason.  Supposing  it  to  be  perfected,  it  is  neces- 
sarily accompanied  by  perfect  happiness.  But  then  the 
formation  of  this  character  is  opposed  by  the  strongest  and 
most  active  principles  of  our  constitution.  Pride,  the  pas- 
sions, and  the  appetites,  are  in  constant  operation,  and  are 
in  direct  opposition  to  the  formation  of  this  character ; and 
even  the  perception  of  the  evil  of  sin,  which  is  the  first 
element  of  holiness,  drives  us  from  it  by  producing  despair. 
Now  the  gospel  presents  us  with  a history  of  facts,  the 
belief  of  which  must  by  the  nature  of  things  produce  this 
character,  bringing  our  thoughts  and  wills  into  union  with 
the  Supreme  Will,  and  increasing  our  sense  of  the  evil  of  sin 
whilst  it  annihilates  despair.  In  short,  the  gospel  is  most  pre- 
cisely suited  to  the  wants  and  the  diseases  of  the  human  soul. 

My  soul  is  diseased — I see  to  a demonstration  that  the 
gospel  is  every  way  calculated  to  remove  this  disease,  that, 
if  accepted,  it  must  remove  it.  I can  discover  no  other 
cure.  The  gospel  is  then  the  true  remedy,  and  nothing 


JET.  30. 


DR.  CHALMERS. 


27 


but  a refutation  of  what  now  seems  to  me  an  axiom  can 
tear  me  from  it.  I must  be  shown  some  other  remedy 
superior  to  this,  or  I must  be  shown  that  this  is  no  remedy 
— all  other  argument  is  irrelevant.  I may  be  told  about 
difficulties  attending  the  facts,  but  I still  insist  that  it  is 
true  in  morals ; it  is  true  in  nature,  it  is  true  in  the  con- 
stitution of  man,  it  is  true  in  the  character  of  God.  “ Whe- 
ther he  be  a sinner,  I know  not ; one  thing  I know,  that 
whereas  I was  blind,  now  I can  see.”  And  it  is  not  only 
after  the  cure  that  I see  this ; it  was  the  sight  of  this  suit- 
ableness which  attracted  me.  I saw  that  it  was  a pearl  of 
great  price ; its  value  was  stamped  upon  it  by  Him  whose 
image  it  is.  It  is  this  suitableness  which  converts  the 
infidel,  as  well  as  confirms  and  advances  the  believer. 

My  dear  sir,  I should  like  much  to  see  two  or  three 
sermons  by  you  on  the  views  contained  in  my  package.  It 
appears  to  me  that  much  evil  both  in  orthodoxy  and  hetero- 
doxy arises  from  inattention  to  these  views,  and  also  much 
cavil  and  much  scepticism.  I am  sensible  that  I am  taking 
a great  liberty  with  you,  but  the  kindness  with  which  you 
have  always  treated  me,  and  the  importance  of  the  cause, 
must  be  my  excuse. 

I entreat  your  prayers  for  me,  that  my  heart  may  be 
broken  and  contrite,  deeply  impressed  with  a sense  of  sin, 
and  with  the  view  of  the  freeness  of  Divine  grace.  May 
your  Master  direct  and  prosper  your  labours  for  others, 
and  at  the  same  time  keep  your  own  heart  and  mind  in 
the  knowledge  and  love  of  Him. — Farewell.  Yours  affec- 
tionately, T.  Erskine. 

When  you  have  done  with  my  packet  you  may  send  it 
to  my  sister. 

The  package  which  accompanied  this  letter  was  the  first 
draft  of  the  “ Remarks  on  the  Internal  Evidence  for  the 
Truth  of  Revealed  Religion.”  It  thus  appears  that  the 


28 


LETTERS  OF  THOMAS  ERSKINE . 


1820. 


first  use  to  which  Mr.  Erskine  turned  the  leisure  and  quiet 
of  his  residence  at  Linlathen,  was  to  exhibit  as  lucidly  and 
impressively  as  he  could,  and  for  the  benefit  of  others,  that 
proof  of  the  Divine  origin  of  Christianity  by  which  he  had 
himself  been  so  peculiarly  and  powerfully  attracted,  con- 
vinced, impressed.  The  personal  interest  thus  attaching  to 
the  earliest  of  his  publications  is  enhanced  by  what  is  told 
us  in  the  latest  of  them. 

“ When  I ask  myself,”  he  says,  “ what  reason  or  right  I 
have  to  believe  that  a man  who  lived  in  Palestine  1865 
years  ago  was  the  Son  of  God,  in  order  to  be  certain  that 
in  this  belief  I have  hold  of  a substance  and  not  of  a mere 
shadow,  I must  discern  in  the  history  itself  a light  and 
truth  which  will  meet  the  demands  both  of  my  reason  and 
conscience.  In  fact,  however  true  the  history  may  be,  it 
cannot  be  of  any  moral  or  spiritual  benefit  to  me  until  I 
apprehend  its  truth  and  meaning.  This,  and  nothing  less 
than  this,  is  what  I require,  not  only  in  this  great  concern, 
but  in  all  others ; for  the  only  real  instruction  is  that  which 
helps  us  to  perceive  the  truth  and  meaning  of  things,  not 
that  which  merely  asserts  that  such  and  such  things  are 
true,  and  insists  on  our  accepting  them  as  such. 

“ It  has  been  the  chief  aim  of  my  life  to  possess  such  an 
apprehension  of  the  truth  of  Christianity  as  this;  and  it  is  now 
forty-five  years  since  I ventured  to  give  through  the  press 
an  utterance  to  this  desire,  and  to  accompany  it  with  a sketch 
of  the  meagre  progress  I had  then  made  in  realising  it.” 

The  “Remarks  on  the  Internal  Evidence,”  etc.,  was  pub- 
lished in  1820,  forty-five  years  before  this  passage  was 
written.  It  met  with  an  immediate  and  universal  welcome 
— nine  editions  having  been  called  for  within  nine  suc- 
ceeding years.1  Its  peculiar  charms  of  method,  style,  and 
illustrations,  were  new  to  the  public.  There  was  much 

1 For  some  remarkable  testimonies  as  to  this  volume,  see  Appendix, 
No.  II.  p.  364. 


jet.  32.  REMARKS  ON  THE  INTERNAL  EVIDENCE.  29 


in  the  volume  to  attract  interest  and  kindle  admira- 
tion, nothing  that  awakened  any  suspicion  or  distrust. 
The  Edinburgh  “Christian  Instructor,” 1 prompt  as  that 
organ  of  the  Evangelical  party  in  Scotland  was  to  detect 
the  slightest  deviation  from  Calvinistic  Theology,  found 
nothing  to  find  fault  with,  had  nothing  but  lavish  and 
unlimited  praise  to  bestow.  And  yet  many  of  those 
views  which,  when  more  fully  expressed  afterwards,  met 
with  so  severe  a condemnation,  are  to  be  found  here  in 
more  than  their  germ.  It  was  in  his  happiest  manner 
that  this  new  writer  indicated  what  the  kind  of  evidence 
in  favour  of  Christianity  was  which  he  intended  to  unfold. 

“I  shall  suppose  that  the  steam-engine,  and  the  appli- 
cation of  it  to  the  movement  of  vessels,  was  known  in 
China  in  the  days  of  Archimedes ; and  that  a foolish  lying 
traveller  had  found  his  way  from  Sicily  to  China,  and  had 
there  seen  an  exhibition  of  a steam-boat,  and  had  been 
admitted  to  examine  the  mechanical  apparatus  of  it, — and 
upon  his  return  home,  had,  amongst  many  palpable  fables, 
related  the  true  particulars  of  this  exhibition, — what  feel- 
ing would  this  relation  have  probably  excited  in  his  audi- 
ence. . . . Some  of  the  rabble  might  probably  give  a 
stupid  and  wondering  kind  of  credit  to  the  whole ; whilst 
the  judicious  but  unscientific  hearers  would  reject  the 
whole.  Now,  supposing  that  the  relation  had  come  to  the 
ears  of  Archimedes,  and  that  he  had  sent  for  the  man,  and 
interrogated  him ; and,  from  his  unorderly  and  unscientific, 
but  accurate  specification  of  boilers,  and  cylinders,  and  pipes, 
and  furnaces,  and  wheels,  had  drawn  out  the  mechanical 
theory  of  the  steam-boat, — he  might  have  told  his  friends, 
i The  traveller  may  be  a liar ; but  this  is  a truth.  I have 
a stronger  evidence  for  it  than  his  testimony,  or  the  testi- 
mony of  any  man : It  is  a truth  in  the  nature  of  things. 

1 See  an  elaborate  review. 


30 


LETTERS  OF  THOMAS  ERSKINE . 


1820. 


The  effect  which  the  man  has  described  is  the  legitimate 
and  certain  result  of  the  apparatus  which  he  has  described. 
If  he  has  fabricated  this  account,  he  must  be  a great  philo- 
sopher. At  all  events,  his  narration  is  founded  on  an  un- 
questionable general  truth/  ...  We  reason  precisely  in 
the  same  way  with  regard  to  men  and  their  actions.  . . » 
If  an  intimate  and  judicious  friend  of  Julius  Caesar  had 
retired  to  some  distant  corner  of  the  world,  before  the  com- 
mencement of  the  political  career  of  that  wonderful  man, 
and  had  there  received  an  accurate  history  of  every  circum- 
stance of  his  conduct,  how  would  he  have  received  it  ? He 
would  certainly  have  believed  it ; and  not  merely  because 
he  knew  that  Caesar  was  ambitious,  but  also  because  he 
could  discern  that  every  step  of  his  progress,  as  recorded 
in  the  history,  was  adapted  with  admirable  intelligence  to 
accomplish  the  object  of  his  ambition.  His  belief  of  the 
history,  therefore,  would  rest  on  two  considerations, — first, 
that  the  object  attributed  by  it  to  Caesar  corresponded  with 
the  general  principle  under  which  he  had  classed  the  moral 
character  of  Caesar ; and,  secondly,  that  there  was  evident, 
through  the  course  of  the  history,  a perfect  adaptation  of 
means  to  an  end.  He  would  have  believed  just  on  the 
same  principle  that  compelled  Archimedes  to  believe  the 
history  of  the  steam-boat. 

“ In  all  these  processes  of  reasoning,  we  have  examples  of 
conviction,  upon  an  evidence  which  is,  most  strictly  speak- 
ing, internal, — an  evidence  altogether  independent  of  our 
confidence  in  the  veracity  of  the  narrator  of  the  facts.  . . 

“ The  first  faint  outline  of  Christianity  presents  to  us  a 
view  of  God  operating  on  the  characters  of  men  through  a 
manifestation  of  his  own  character,  in  order  that,  by  lead- 
ing them  to  participate,  in  some  measure,  of  his  moral  like- 
ness, they  may  also  in  some  measure  participate  of  his  hap- 
piness. . . . 


jet.  32.  REMARKS  ON  THE  INTERNAL  EVIDENCE.  31 


“ The  object  of  this  Dissertation  is  to  analyse  the  com- 
ponent parts  of  the  Christian  scheme  of  doctrine,  with 
reference  to  its  bearings  both  on  the  character  of  God  and 
on  the  character  of  man ; and  to  demonstrate,  that  its  facts 
not  only  present  an  expressive  exhibition  of  all  the  moral 
qualities  which  can  be  conceived  to  reside  in  the  Divine 
mind,  but  also  contain  all  those  objects  which  have  a 
natural  tendency  to  excite  and  suggest  in  the  human  mind 
that  combination  of  moral  feelings  which  has  been  termed 
moral  perfection.  We  shall  thus  arrive  at  a conclusion 
with  regard  to  the  facts  of  revelation,  analogous  to  that  at 
which  Archimedes  arrived  with  regard  to  the  narrative  of 
the  traveller, — viz.,  a conviction  that  they  contain  a general 
truth  in  relation  to  the  characters  both  of  God  and  of  man ; 
and  that  therefore  the  Apostles  must  either  have  witnessed 
them,  as  they  assert,  or  they  must  have  been  the  most  mar- 
vellous philosophers  that  the  world  ever  saw.  Their  system 
is  true  in  the  nature  of  things,  even  were  they  proved  to 
be  impostors. 

“This  theory  of  internal  evidence,  though  founded  on  ana- 
logy, is  yet  essentially  different  in  almost  all  respects  from 
that  view  of  the  subject  which  Bishop  Butler  has  given,  in 
his  most  valuable  and  philosophical  work  on  the  Analogy 
of  natural  and  revealed  religion.  His  design  was  to  answer 
objections  against  revealed  religion,  arising  out  of  the  diffi- 
culties connected  with  many  of  its  doctrines,  by  showing 
that  precisely  the  same  difficulties  occur  in  natural  religion 
and  in  the  ordinary  course  of  providence.  This  argument 
converts  even  the  difficulties  of  revelation  into  evidences  of 
its  genuineness ; because  it  employs  them  to  establish  the 
identity  of  the  Author  of  Revelation  and  the  Author  of 
Nature.  My  object  is  quite  different.  I mean  to  show 
that  there  is  an  intelligible  and  necessary  connection  be- 
tween the  doctrinal  facts  of  revelation  and  the  character  of 


32 


LETTERS  OF  THOMAS  ER SHINE. 


1821. 


God  (as  deduced  from  natural  religion),  in  the  same  way 
as  there  is  an  intelligible  and  necessary  connection  between 
the  character  of  a man  and  his  most  characteristic  actions ; 
and  further,  that  the  belief  of  these  doctrinal  facts  has  an 
intelligible  and  necessary  tendency  to  produce  the  Chris- 
tian character,  in  the  same  way  that  the  belief  of  danger 
has  an  intelligible  and  necessary  tendency  to  produce  fear.” 
Coming  in  the  execution  of  this  design  to  speak  specifi- 
cally of  the  truths  and  facts  of  Christianity,  he  says  : — 

“ The  doctrine  of  the  atonement  is  the  great  subject  of 
revelation.  God  is  represented  as  delighting  in  it,  as  being 
glorified  by  it,  and  as  being  most  fully  manifested  by  it. 
All  the  other  doctrines  radiate  from  this  as  their  centre.  . . 
The  design  of  the  atonement  was  to  make  mercy  to- 
wards this  offcast  race  consistent  with  the  honour  and  the 
holiness  of  the  Divine  government.  To  accomplish  this 
gracious  purpose,  the  Eternal  Word,  who  was  God,  took  on 
himself  the  nature  of  man,  and  as  the  elder  brother  and 
representative  and  champion  of  the  guilty  family,  he  so- 
lemnly acknowledged  the  justice  of  the  sentence  pronounced 
against  sin,  and  submitted  himself  to  its  full  weight  of 
woe,  in  the  stead  of  his  adopted  kindred.  God's  justice 
found  rest  here ; his  law  was  magnified  and  made  honour- 
able. . . . The  doctrine  of  the  atonement  through  Jesus 
Christ,  which  is  the  corner-stone  of  Christianity,  and  to 
which  all  the  other  doctrines  of  revelation  are  subservient, 
has  had  to  encounter  the  misapprehension  of  the  under- 
standing as  well  as  the  pride  of  the  heart.  ...  It  has 
been  sometimes  so  incautiously  stated,  as  to  give  ground  to 
cavillers  for  the  charge  that  the  Christian  scheme  repre- 
sents God's  attribute  of  justice  as  utterly  at  variance  with 
every  moral  principle.  The  allegation  has  assumed  a form 
somewhat  resembling  this,  ‘ that  according  to  Christianity, 
God  indeed  apportions  to  every  instance  and  degree  of 


JET.  32. 


DR.  CHARLES  STUART. 


33 


transgression  its  proper  punishment;  but  that,  while  he 
rigidly  exacts  this  punishment,  he  is  not  much  concerned 
whether  the  person  who  pays  it  be  the  real  criminal  or  an 
innocent  being,  provided  only  that  it  is  a full  equivalent ; 
nay,  that  he  is  under  a strange  necessity  to  cancel  guilt 
whenever  this  equivalent  of  punishment  is  tendered  to  him 
by  whatever  hand.'  This  perversion  has  arisen  from  the 
habit  amongst  some  writers  on  religion  of  pressing  too  far 
the  analogy  between  a crime  and  a pecuniary  debt.  It  is 
not  surprising  that  any  one  who  entertains  such  a view  of 
the  subject  should  reject  Christianity  as  a revelation  of  the 
God  of  holiness  and  goodness.  But  this  is  not  the  view 
given  in  the  Bible.” 

Soon  after  the  publication  of  the  “ Remarks,”  Mr.  J. 
Haldane,  in  a letter  to  his  friend,  Dr.  Charles  Stuart,  took 
exception  generally  to  the  character  of  the  evidence  relied 
on,  as  having  nothing  in  it  amounting  to  positive  proof,  and 
particularly  to  that  statement  relative  to  the  atonement 
which  has  been  quoted.  The  contents  of  this  letter  were 
communicated  by  Dr.  Stuart  to  Mr.  Erskine,  who  had  gone 
with  his  sister  to  spend  the  winter  of  1820-21  in  the  south 
of  England.  Mr.  Erskine  instantly  replied  : — 

4.  TO  DR.  CHARLES  STUART. 

Hastings,  19 th  January  1821. 

My  dear  Friend, — I shall,  God  willing,  send  you  a long 
letter  before  a week  is  over,  on  the  subject  of  Mr.  J.  Hal- 
dane’s letter.  I return  both  you  and  him  my  thanks  for 
it,  although  it  makes  me  regret  that  I ever  published.  I 
think  that  he  has  mistaken  me  in  some  things ; but  if  he 
does,  many  others  may  do  so  too,  and  I may  be  the  means 
of  mischief.  Will  you  look  over  the  Romans  and  Galatians 
with  a view  to  the  atonement,  and  observe  whether  salva- 


34 


LETTERS  OF  THOMAS  £R SHINE. 


1821. 


tion  by  grace,  free  undeserved  grace,  be  not  the  great  infer- 
ence, with  love  and  confidence  and  humility  in  its  train.  I 
do  verily  believe  that  the  ideas  of  commutation  as  often 
held  are  not  scriptural.  As  Adam’s  sin  covered  all  his 
natural  descendants,  so  Christ’s  obedience  unto  death 
covers  all  his  spiritual  seed.  Christ  died  under  the  sentence 
pronounced  against  sin,  as  the  representative  of  his  people  : 
His  death  stands  for  theirs,  their  life  is  bound  up  in  Him. 
Yours  sincerely  attached,  T.  Erskine. 

5.  TO  DR.  CHARLES  STUART. 

Hastings,  February  1821. 

My  dear  Friend, — Are  not  you  delighted  and  edified 
by  Mr.  Russell’s  Letters  ] 1 I do  think  that  they  contain 
some  of  the  most  striking,  and  animating,  and  spiritualising 
statements  of  divine  truth  that  ever  I met  with  in  human 
compositions.  I hope  that  they  are  extensively  read,  and 
I pray  that  the  Divine  Spirit  may  accompany  them.  They 
are  meant  for  Christians  certainly,  but  there  is  a sense  in 
them  which  I think  may  recommend  them  even  to  others. 
I must  tell  you  now  what  appears  to  me  the  error  of  Mr. 
Haldane’s  criticism. 

First — He  has  not  attended  to  the  object  of  the  Essay. 
That  object  was  to  demonstrate  the  reality  of  the  Christian 
doctrines,  i.e.  of  the  facts  attributed  by  Scripture  to  God’s 
government,  by  proving  their  harmony  with  the  character 
of  God,  and  their  adaptation  to  the  needs  of  men.  If  this 
proof  is  made  out,  the  reality  of  the  facts  is  the  inference  to  be 
drawn  from  it.  Look  at  the  fifth  page,  and  read  over  the 
example  of  Caesar’s  friend  forming  a judgment  of  the  truth 
of  his  history.  The  suitableness  of  Caesar’s  actions  to 

1 Letters , chiefly  Practical  and  Consolatory.  By  David  Russell,  Minister 
of  the  Gospel,  Dundee.  Mr.  Russell  was  minister  of  the  Independent 
Church  there. 


<ET.  33. 


DR.  CHARLES  STUART. 


35 


accomplish  his  ambitious  designs  is  the  evidence  of  the 
reality  of  the  history  in  his  friend’s  judgment. 

Second. — Mr.  Haldane  says  that  the  comparison  of  the 
atonement  to  the  payment  of  a debt  is  common  in  Scripture. 
He  gives  no  reference,  and  I have  in  vain  looked  for  it. 
When  sin  is  compared  to  a debt,  it  is  said  to  be  freely  dis- 
charged, as  in  Luke  vii.  42  ; and  in  the  parable  of  the  debts 
of  10,000  talents  and  100  pence,  etc.  I do  not  believe 
that  the  atonement  of  the  Saviour  is  ever  compared  to  the 
repayment  of  a sum  of  money. 

Captain  James  Paterson1  was,  on  the  4th  September 

1821,  married  to  David,  youngest  sister  of  Mr.  Erskine. 

Captain  Paterson  on  his  marriage  not  only  left  the  army, 

but  consented  to  take  up  his  residence  at  Linlathen.  This 
opened  the  way  for  Mr.  Erskine  carrying  out  a long  cher- 
ished intention  of  visiting,  and  making  a prolonged  stay 
on  the  Continent.  He  left  Linlathen  in  the  summer  of 

1822.  While  on  his  way  through  England,  the  following 
letters  were  written. 

6.  TO  THE  SAME. 

Harrogate,  Wednesday , July  1822. 

My  dear  Friend, — I intend  to  leave  this  almost  imme« 
diately.  I take  Hinckley  on  my  way,  that  I may  recall 
past  scenes  and  anticipate  future  ones.  The  days  of  man 
are  as  a shadow.  How  many  have  been  cut  down  since  I 
was  there ! Soon  must  I follow.  Soon  must  the  end  of  all 
things  be.  Were  it  not  for  the  fountain  opened  for  sin 
and  for  uncleanness,  what  a dark  prospect  we  should  have  ! 
I am  occupied  with  the  Romans,  but  it  would  excite  aston- 
ishment in  you,  if  not  anger,  to  see  the  exceeding  slowness 
of  my  progress.  ' A fiapr [a  is  a most  formidable  word  as 
well  as  thing.  It  is  very  difficult  to  bring  unequivocal 
1 Youngest  son  of  Mr.  Paterson  of  Castle  Huntly. 


36 


LETTERS  OF  THOMAS  ER SHINE. 


1822. 


reasons  for  its  meaning  in  many  places.  Sometimes  it 
signifies  the  evil  disposition,  sometimes  guilt  and  conscious- 
ness of  guilt,  and  sometimes  the  condemnation  which  it 
merits.  Law,  spirit,  flesh,  all  bristling  with  difficulties. 
And  then,  moreover,  the  apparent  presumption  in  condemn- 
ing the  long-received  views  of  these  passages  would  make 
many  unwilling  to  listen,  or  to  receive  anything  from 
me.  ...  I was  hearing  Mrs.  Stevens  last  night  again. 
Eeally  I am  not  acquainted  with  those  who  preach  better 
than  she  does,  and  I never  saw  a place  where  Christianity 
seemed  in  more  holy  and  happy  exercise  than  in  Mrs. 
Cheape' s house  at  Knaresboro’.  You  probably  know  that 
Mrs.  Cheape  and  Mrs.  Stevens  are  the  sisters  of  that  Mr. 
Fisher  who  is  stationed  at  Meerut  as  one  of  the  Company's 
chaplains.  Mrs.  Stevens  was  the  first  of  the  family  who 
knew  the  Lord.  By  her  instrumentality  her  sisters  and 
brother,  and  Mr.  Cheape,  were  impressed ; and  her  labours 
in  Knaresboro'  have  been  blessed  and  honoured  by  God  in 
a wonderful  manner.  . . . 

I like  Mr.  Cheape  very  much.  He  is  a very  amiable 
man  indeed,  and  all  the  branches  of  the  family  appear  to 
be  of  the  same  kindly,  and  bland,  and  gentle  construction. 
But  above  all,  they  seem  to  live  entirely  for  eternity, — every- 
thing of  the  world,  except  its  duties,  is  shut  out.  The 
missionary  spirit  is  strong  in  them.  . . . The  more  I see 
of  the  English  Christians  belonging  to  the  Establishment, 
the  better  I like  them.  They  seem  to  have  so  much  of  the 
spirit  of  love  amongst  them.  . . . 

I think  frequently  of  you  and  your  sorrows,  and  com- 
mend you  and  them  to  Him  who  affiicteth  not  willingly,  nor 
grieves  the  children  of  men;  and  I think  often  of  your 
kindness  to  me,  and  pray  that  it  may  be  returned  to  you 
an  hundredfold  into  your  bosom. 

Our  paths  in  this  world  may  not  touch  again,  but  my 


JET.  33. 


DR.  CHARLES  STUART. 


37 


hope  is  that  the  Good  Shepherd  will  keep  us  from  straying 
out  of  the  path  which  leads  to  His  heavenly  fold.  My 
desire  is  to  consider,  and  to  feel  everything  to  be  dross  in 
comparison  with  His  love,  and  to  grow  daily  in  the  sense 
of  my  exceeding  need  for  His  salvation,  and  of  His  exceeding 
and  overflowing  sufficiency.  Farewell.  I beg  to  be  remem- 
bered at  the  Throne  of  Grace  by  you,  and  I remain,  yours 
affectionately,  T.  Erskine. 

7.  TO  DR.  CHARLES  STUART. 

London,  12 th  August  1822. 

My  dear  Friend, — I shall  probably  have  left  England 
by  the  time  you  receive  this  letter.  ...  In  the  letter 
before  the  last  which  I received  from  you,  I thought  that 
I perceived  a tremulousness  of  hand,  which  made  me  appre- 
hensive, until  next  day  when  I received  a letter  as  firm  and 
decided  in  point  of  penmanship  as  any  that  I ever  received 
from  you.  Perhaps  you  may  be  kind  enough  to  write  to 
me  to  the  Post  Office,  Berlin,  or  Dresden.  A letter  from 
you  would  be  a great  treat  to  me  in  a foreign  land.  . . . 

My  dear  friend,  in  bidding  you  farewell  it  is  a comfort 
to  know  that  the  Throne  of  Grace  is  a meeting-place  for 
all  those  who  know  the  Lord,  however  distant  they  may 
be  locally ; and  that  yet  a few  days,  and  the  whole  of  the 
members  of  that  family  shall  be  united,  never  again  to  be 
parted.  Pray  for  me  that  the  word  may  abide  in  me, 
accompanied  by  the  Spirit,  and  that  I may  be  sanctified  by 
it.  Remember  me  before  God.  . . . 

Farewell,  I think  of  you  almost  as  a father. 

T.  Erskine, 

Dr.  Charles  Stuart  of  Dunearn  had  married  Mr.  Thomas 
Erskine’ s cousin  Mary,  the  eldest  daughter  of  the  Rev.  Dr. 
J ohn  Erskine.  Dr.  Stuart  was  a lineal  descendant  of  the 
Regent  Murray,  and  stood  at  one  time  third  in  succession  to 


38 


LETTERS  OF  THOMAS  ERSKINE. 


1822. 


the  earldom.  In  earlier  life  he  entered  the  Church  of  Scot- 
land, and  was  presented  to  the  parish  of  Cramond,  near  Edin- 
burgh. Having  adopted  views  on  Church  Establishments 
and  other  subjects  which  he  considered  inconsistent  with  his 
position  as  a clergyman  of  the  Church  of  Scotland,  he 
resigned  his  charge,  studied  medicine,  and  took  his  degree 
as  a physician.  A lover  of  all  good  men,  he  was  a promoter 
of  every  enterprise  which  had  for  its  object  the  diffusion 
of  the  gospel.  He  co-operated  with  Mr.  James  Haldane, 
Mr.  Christopher  Anderson,  Dr.  M‘Crie,  and  others,  in  the 
formation  of  the  Gaelic  School  Society.  At  the  first 
annual  meeting  of  that  Society  after  Dr.  Stuart's  death, 
Dr.  M‘Crie,  in  moving  that  a notice  of  that  event  should 
be  entered  in  the  records  of  the  Society,  said,  “ It  is  well 
known  that  the  first  idea  of  a distinct  Society  for  promot- 
ing the  education  of  our  countrymen  in  the  Highlands  and 
Islands,  originated  with  Dr.  Stuart.  ...  I had  the  honour 
and  happiness  of  an  intimate  acquaintance  with  him  dur- 
ing a considerable  number  of  years, — I always  found  in 
him  the  honourable  feelings  of  the  gentleman,  the  refined 
and  liberal  thinking  of  the  scholar,  and  the  unaffected  and 
humble  piety  of  the  Christian.’' 1 Dr.  Chalmers  shared 
the  sentiments  so  expressed.  “ I feel  the  utmost  gratitude,” 
he  said  to  Dr.  Stuart  in  1814,  “for  the  friendly  attention 
and  fatherly  care  I have  ever  experienced  at  your  hands.”2 
As  the  relationships  were  closer,  deeper  still  were  Mr. 
Erskine’s  attachment  and  gratitude,  of  which  the  reader 
will  find  a most  touching  and  beautiful  expression  in  the 
letter  of  this  volume  dated  14th  June  1826.3 

1 Life  of  Dr.  M'Crie , p.  200. 

2 Memoirs  of  Dr.  Chalmers , vol.  i.  p.  370. 

3 P.  73. 


^T.  33. 


LETTERS  FROM  THE  CONTINENT 


39 


CHAPTEB  III. 

Letters  from  the  Continent  during  the  years  1822-24. 

In  August  1822,  Mr.  Erskine  left  London  and  crossed 
over  to  the  Netherlands.  The  autumn  months  were  given 
to  North  Germany,  the  mid-winter  months  to  Geneva.  The 
spring  of  1823  was  spent  in  Paris, — summer  saw  him  in 
the  south  of  France.  From  Bordeaux  he  passed  by  the 
foot  of  the  Pyrenees  and  the  coast  of  the  Mediterranean  to 
Piedmont,  and  thence  to  Geneva,  for  a short  second  visit. 
Crossing  the  Alps  in  October,  and  lingering  for  a few  weeks 
in  the  north  of  Italy,  he  proceeded  to  Eome,  where  he 
passed  the  winter  of  1823-24.  After  a third  and  longer 
visit  to  Geneva  he  returned  to  Linlathen  in  the  summer 
of  1825. 

The  following  letters  belong  to  this  period  : — 

8.  TO  HIS  SISTER  MRS.  STIRLING. 

Brussels,  September  9,  1822. 

My  dear  Sister, — This  is  a beautiful  country,  and  the 
towns  are  monuments  of  the  ancient  grandeur  and  riches 
of  the  inhabitants.  Our  towns  in  Great  Britain  are  poor 
things  in  comparison  of  them  in  point  of  splendour,  even 
Edinburgh.  I have  great  delight  in  walking  about  the 
streets,  and  surveying  the  houses  which  once  contained  the 
chief  nobility  of  Spain  and  Germany,  and  all  that  was  for- 
tunate in  mercantile  speculation.  The  gable-ends  are  uni- 
versally towards  the  street,  which  has  a very  imposing 


40 


LETTERS  OF  THOMAS  ERSKINE. 


1822. 


effect.  Their  modern  buildings  are  fine,  certainly  in  much 
better  taste,  I should  say,  than  at  home ; but  it  is  the 
antique  outline  which  takes  my  fancy,  and  occasionally 
compensates  to  me  for  being  from  home. 

The  forest  of  Ardennes,  which  lies  between  the  field  of 
Waterloo  (that  part  of  it  is  called  Soignies),  is,  you  remem- 
ber, the  scene  of  Shakespeare’s  “ As  you  Like  it.”  I got  a 
horse  yesterday,  and  rode  away  at  a venture  through  it.  It 
contains  about  one  hundred  thousand  acres.  It  is  a most 
wonderful  place.  I lighted  upon  an  old  convent,  which 
had  been  evacuated  during  the  French  government,  and  is 
now  uninhabited.  The  immense  height  of  the  trees  would 
astonish  you.  They  look  like  antediluvian  patriarchs.  I 
have  seen  trees  of  greater  girth  often,  but  they  carry  up 
the  same  circumference  about  forty  or  fifty,  or  even  more 
feet.  The  principal  wood  now  standing  is  beech,  the  oak 
having  been  cut  down  for  ship-building  during  the  war. 

9.  TO  CAPTAIN  AND  MRS.  PATERSON. 

Berlin,  9th  Oct.  1822. 

My  dear  Friends, — At  Frankfort  I was  much  pleased 
with  my  company.  Mr.  Bost  appears  to  me  a most  thorough 
Christian — nothing  but  a Christian — desiring  that  only. 
Mr.  Manuel  is  a Swiss,  a very  interesting  one,  afflicted 
with  the  mal  de  pays — an  imaginative  man  who  can  repeat 
a great  deal  of  Shakespeare  and  Burns , but  who  is,  I 
believe,  a child  of  God.  Mr.  Bost  is  unimaginative.  The 
family  of  heaven,  though  they  have  the  family  likeness,  are 
often  very  different.  The  family  feature  is,  “Whom  having 
not  seen,  they  love.”  Is  not  that  it,  my  mother,  and  sister, 
and  brother? 

From  Frankfort  we  travelled  by  Marburg  to  Cassel,  a 
most  remarkable  place, — fine  collection  of  paintings,  some 
beautiful  Italian  ones  of  Carlo  Dolce,  Titian,  and  Guido 


*T.  34- 


LETTERS  FROM  THE  CONTINENT 


41 


Reni ; many  fine  Rembrandts  and  Vandycks  and  Rubenses. 
The  Ducal  residence,  Wilhelmshohe,  the  most  striking 
union  of  art  and  nature  in  forming  a princely  place. 
To  be  sure,  the  fountains  don’t  play  except  they  are  desired; 
but  what  of  that  $ The  whole  country  is  composed 
of  hills,  like  the  hills  at  Strowan,  covered  with  beautiful 
wood,  some  of  it  grand  oaks,  standing  open  and  separate 
like  an  immense  grove,  some  of  it  thick  woodland  and 
coppice.  We  sometimes  see  great  herds  of  swine  eating 
the  acorns  under  these  oaks,  herded  by  a gentleman  in  a 
cocked  hat  and  white  coat  lined  with  scarlet. 

10.  TO  DR.  CHARLES  STUART. 

Hamburg,  2 d Nov.  1 822 
(my  brother’s  birthday). 

My  dear  Friend, — Your  letter  which  I received  at 
Berlin  was  most  acceptable  to  me.  I have  often  during 
my  journey  had  you  upon  my  mind,  and  would  have  given 
for  an  hour’s  conversation  with  you  what  a pilgrim  through 
the  desert  would  give  for  a draught  of  water.  I have,  how- 
ever, met  with  many  green  spots  through  the  desert ; and 
springs  and  palm-trees,  and  many  hours  of  pleasing  and 
profitable  conversation  too,  though  not  with  you,  my  dear 
friend.  I am  at  present  very  comfortably  situated.  My 
friends  are  Mr.  Merle  d’Aubign6,  of  whom  Mr.  Haldane 
will  tell  you.  He  is  an  estimable  man,  a faithful  preacher, 
and,  what  is  rare  here,  an  unprejudiced  and  unmystical 
student  of  the  Word  of  God.  Mr.  Matthews  is  the  pastor 
of  an  Independent  church  here.  At  Berlin,  I made  the 
acquaintance  of  a young  Professor  who  lectures  in  their 
University  on  theology,  and  on  the  books  of  the  Old  and 
New  Testament.  He  loves  the  truth,  and  will,  I hope,  be 
more  and  more  enlightened  himself,  and  blessed  in  his 
instructions  to  others.  Our  ambassador  at  Berlin,  who 


42 


LETTERS  OF  THOMAS  ERSKINE . 


1822. 


takes  an  interest  in  all  these  things,  introduced  me  to  him. 
This  Professor,  whose  name  is  Tholuck,  is  a self-taught 
linguist,  one  of  the  Murrays  and  Leydens.  I should  like 
well  to  study  the  Oriental  languages  under  him.  My  want 
of  German  is  a great  want,  and  a great  stupidity  moreover, 
which  I am  endeavouring  now  to  correct  as  fast  as  I can. 

11.  TO  HIS  SISTER  MRS.  STIRLING. 

Dresden,  7 th  Dear.  1822. 

My  dear  Christian, — At  Leipzig  we  went  over  the 
field  of  battle  in  which  about  900,000  men  were  engaged 
in  mortal  contest  for  five  days.  Mr.  Camp6  (a  correspon- 
dent of  Mr.  Baumeister)  conducted  us  in  his  carriage.  He 
was  in  Leipzig  at  the  time,  and  saw  everything  which  could 
be  seen.  He  saw  Bonaparte  both  before  and  after  the 
action.  He  says  that  he  bore  his  fate  with  exceeding  calm- 
ness ; that  there  was  not  the  slightest  appearance  of  agita- 
tion on  his  person ; and  he  was  standing  close  to  him  as  he 
mounted  his  horse  to  go  away,  four  hours  before  the  allied 
monarchs  met  in  the  town.  To-day  we  visited  the  picture- 
gallery  here,  which  is  one  of  the  richest  in  Europe.  One 
of  Raphael’s  chefs-d'wuvre , a Madonna,  the  most  lovely  picture 
I ever  saw — several  beautiful  Titians  and  Annibal  Carraccis 
and  Carlo  Dolces. 

Oh ! what  a secure  peace  we  should  have  were  we  really 
resting  on  the  gospel ; but  it  is  just  taken  by  the  by,  and 
then  it  produces  no  fruit  either  of  holiness  or  happiness. 
Let  us  set  to  it  in  earnest,  my  dear  sister,  for  nothing  else 
will  last.  Read  that  sermon  of  Leighton’s  entitled  “ The 
Believer  a Hero.”  The  text  I think  is,  “ He  shall  not  be 
afraid  of  evil  tidings,  his  heart  is  fixed,  trusting  in  the 
Lord.”  I used  to  read  that  sermon  very  often,  and  always 
with  pleasure.  I wish  that  I had  the  volume  with  me. 


JET.  34. 


LETTERS  FROM  THE  CONTINENT 


43 


12.  TO  DR.  CHALMERS. 

Herrnhut,  12 th  Deer.  1822. 

My  dear  Sir, — I have  often  thought  of  you  since  we 
parted,  and  of  the  promise  which  I made  to  you  of  writing, 
and  this  place  has  recalled  both  very  forcibly  to  my  recol- 
lection. We  have  often  conversed  about  Moravianism, 
and  here  I am  in  the  metropolis  of  Moravianism.  Here  I 
am  an  eye-witness  of  the  order  and  tranquillity  and  gentle- 
ness and  cleanliness  of  Moravianism,  and  I feel  convinced 
that  the  mere  date  at  the  top  of  my  page  will  make  this 
letter  acceptable  to  you.  Every  person  you  meet  in  the 
street  bows,  or  wishes  you  good-morning  or  good-night 
with  the  air  of  a brother  or  a sister.  There  is  a repose  in 
every  face  and  in  every  action  that  you  see.  The  burial- 
ground,  Gottes  acker  (God’s  acre,  or  field),  is  a most  inter- 
esting spot,  close  by  the  town,  which  seems  to  give  a lesson 
of  silence  and  peace  to  the  whole  district.  There  may, 
however,  be  a mannerism  in  all  this.  It  is  very  beautiful 
no  doubt,  but  surely  Christianity  was  never  intended  to 
interfere  with  the  natural  relations  of  life,  and  to  form 
men  into  artificial  communities,  but  rather  to  infuse  its 
own  character  and  life  into  those  relations  which  already 
existed.  Herrnhut  is  a Christian  Lanark  or  Sparta — in 
some  measure  at  least. 

I have  seen  many  most  valuable  people  on  the  Continent. 
There  is  a great  deal  of  cordiality  in  Germany,  and  I have 
been  received  as  a brother  by  many  of  them,  and  they  are 
all  anxious  to  furnish  me  with  further  introductions.  In 
general  I find  the  Calvinistic  points  in  great  disrepute 
amongst  evangelical  Germans.  They  do  not  seem  to  un- 
derstand the  distinction  between  moral  and  natural  neces- 
sity, and  they  imagine  that  they  can  distinguish  between 
foreknowledge  and  predestination  in  God.  For  my  own 


44 


LETTERS  OF  THOMAS  ER SHINE. 


1823. 


part,  I do  not  find  predestination  directly  in  the  Bible,  but 
I could  no  more  separate  the  belief  of  predestination  from 
my  idea  of  God,  than  I could  separate  the  conviction  of 
moral  responsibility  from  my  own  consciousness.  I do 
not,  to  be  sure,  see  how  these  two  things  coincide,  but  I 
am  prepared  for  my  own  ignorance  on  these  points.  We 
know  things,  not  absolutely  as  they  are  in  themselves,  but 
relatively  as  they  are  to  us  and  to  our  practical  necessities. 
I understand  both  these  things  as  they  relate  to  me,  but  I 
don’t  see  their  relation  to  each  other,  because  I don’t  see 
them  as  they  are  absolutely.  Arminians  have  no  right  to 
attribute  reprobation  to  Calvinists,  and  Calvinists  have  no 
right  to  attribute  self-righteousness  to  Arminians.  Both 
inductions  may  be  just  in  metaphysics,  but  religion  is  not 
a piece  of  metaphysics. 

I find  the  distinction  of  objective  and  subjective  religion 
very  important.  Some  of  the  Christians  whom  I have  seen 
here  make  their  religion  entirely  an  interior  thing,  i.e.  en- 
tirely subjective.  In  the  Bible  it  is  objective,  i.e.  it  consists 
of  the  history  of  God’s  dealings  chiefly — but  objective  for 
the  purpose  of  producing  subjective  religion.  The  Mora- 
vians are  objective — they  don’t  talk  of  faith,  but  of  the 
cross  and  the  glory  of  Christ. 

I see  also  the  great  importance  of  stating  the  facts  of 
revelation  rather  than  the  dogmas  which  are  educible 
from  these  forms.  This  also  the  Moravians  attend  to.  I 
desire  to  be  a little  child.  1 have  seen  many  very  infan- 
tine characters,  not  affected  simplicity,  but  genuine  unin- 
tentionalness and  humility,  with  excellent  understandings. 
They  are  not  so  practical  as  the  English,  but  they  are 
cleverer  in  thought.  I have  formed  some  friendships,  wrhich 
I hope  will  last  for  ever.  There  is  a Heubner  at  Wittenberg, 
a most  delightful  man — he  lives  close  by  the  place  where 
Luther  studied,  and  where  the  Spirit  of  God  came  mightily 


JET.  34. 


LETTERS  FROM  THE  CONTINENT. 


45 


upon  him ; a Leonhardi  at  Dresden,  with  whom,  however, 
I am  obliged  to  speak  in  Latin;  a Merle  d’Aubign6  at 
Hamburg,  the  descendant  of  the  friend  of  Henry  IV.  of 
France.  I need  not  tell  you  names,  but  I wish  you  knew 
the  persons.  My  dear  sir,  I recommend  myself  and  my 
friend  Mr.  Stirling  to  your  prayers.  Mr.  S.  met  me  at 
Hamburg. — Yours  most  truly,  T.  Erskine. 

I feel  afraid  of  Baxter’s  Saints’  Best.1  You  could  do  it 
well.  I cannot  command  my  time  at  present.  A letter  to 
Geneva,  poste  restante,  will  be  acceptable. 

13.  TO  DR.  CHARLES  STUART. 

Paris,  10th  March  1823. 

My  dear,  dear  Friend, — I fear  that  you  think  me  for- 
getful, but  I have  had  cause.  My  companion  has  been  very 
unwell,  and  this  has  kept  me  in  such  a state  of  anxiety  for 
some  months,  I may  say,  that  I have  been  able  to  do  little 
in  any  way.  Never  a day  passes  in  which  I do  not  think 
of  you ; and  in  which  I do  not  commend  you  and  your  con- 
cerns to  the  Keeper  of  Israel. 

I am  sorry  to  find  by  the  appearance  of  the  second  edi- 
tion of  my  Essay,2  that  a letter  which  I wrote  to  Mr.  Innes 
from  Hamburg  has  miscarried.  It  contained  a division  into 
sections,  which  is  very  much  wanting,  and  many  additions, 
and  some  subtractions.  I shall  set  about  it  again,  but  it 
is  not  so  fresh  to  me  as  it  was  then.  Will  you  tell  Mr. 
Waugh  to  remit  to  Mr.  Ewing,  for  his  academy,  any  share 
of  the  profit  of  the  work  which  falls  to  me,  and  that  soon  1 
I have  met  here  with  Mr.  Noel,3  and  my  dear  friends  the 
Moneys,4  of  whom  I have  spoken  to  you.  Their  Christian 

1 The  reference  here  is  to  the  Introductory  Essay  to  Baxter’s  “ Saints’ 
Rest,”  which  he  supplied  for  Collins’  “Series  of  Select  Christian  Authors.” 

2 The  “Essay  on  Faith.”  See  Appendix,  No.  III.  p.  369. 

3 The  Honourable  and  Rev.  Gerard  Noel. 

4 W.  Money,  Esq.,  was  consul  at  Venice. 


46 


LETTERS  OF  THOMAS  ERSKINE . 


1823. 


intercourse  has  been  a great  comfort  to  me,  and  I stood 
much  in  need  of  it.  Mrs.  Money  is  one  of  the  most  ami- 
able Christians  I have  ever  seen.  Every  look,  and  word, 
and  action,  savours  of  the  gospel.  There  is  a Mr.  Wilder 
here,  of  whom  you  may  have  heard.  It  was  he  who  found 
out  the  Christian  people  in  the  mountains  near  Lyons,  and 
who  wrote  the  letters  about  them  which  appeared  in  many 
of  the  magazines.  He  is  very  useful  here.  Not  long  ago 
he  made  a very  bold,  and  yet  wise  attack  on  the  supersti- 
tions which,  contrary  to  the  feelings  of  the  people,  have 
been  re-introduced  by  the  Jesuits  here.  There  was  a pro- 
cession of  pilgrims  up  Calvary,  a hill  in  the  neighbourhood 
of  Paris.  This  had  existed  before  the  Revolution,  but  had 
been  abolished  by  Bonaparte,  along  with  all  useless  public 
ceremonies.  At  the  foot  of  this  hill  Mr.  W.  took  his 
stand  with  1500  tracts,  which  he  gave  to  the  pilgrims  as 
they  went  up,  and  which  they  received  with  great  readi- 
ness ; and  next  day  these  pilgrims  recommended  him  to 
give  some  of  these  little  books  to  the  Jesuit  missionaries 
who  were  preaching  there,  for  that  they  required  them  at 
least  as  much  as  anybody  else.  The  police  came  to  stop 
his  proceedings.  They  asked,  “ By  what  authority  doest 
thou  these  things  ¥’  He  answered,  “ By  the  authority  of 
my  Lord  Jesus  Christ,”  and  forced  a New  Testament  on 
the  acceptance  of  the  officer,  who  was  so  taken  by  the  ready 
and  intrepid  manner  of  Mr.  W.,  that  he  could  not  refuse  it. 
He  has  meetings  at  his  house  every  Sunday  evening  for 
prayer  and  reading  the  Scriptures.1  I have  made  the  ac- 

1 Mr.  Wilder  writes  from  New  York  to  Mr.  Erskine  in  1851,  twenty- 
eight  years  after  they  had  met  in  Paris  : — “ I need  not  say  that  I shall  ever 
retain  the  liveliest  recollection  of  the  happy  hours  my  family  and  myself 
have  been  privileged  to  pass  in  your  agreeable  company,  nor  of  the  edifica- 
tion which  we  have  so  often,  with  numerous  Christian  friends,  derived  from 
your  able  expositions  of  the  Scriptures  under  our  roof  at  Paris.  Never 
shall  I forget  the  manifestation  of  your  friendship  and  courtesy  towards 


t.  34- 


LETTERS  FROM  THE  CONTINENT 


47 


quaintaiice  of  a few  French.  Certainly  there  is  a readi- 
ness in  this  country  to  receive  the  gospel,  but  the  political 
circumstances  are  very  unfavourable.  Additional  Bible 
Societies  are  prohibited.  How  little  do  the  Governments 
of  this  world  perceive  their  own  interests  in  relation  to  the 
gospel ! They  know  not  that  whoever  falls  on  that  stone 
shall  be  broken.  Mr.  Money  tells  me  that  Wilberforce 
thought  the  Essay  on  Faith  very  obscure.  I think  that  its 
undivided  state  gives  it  that  character.  But  if  he  finds 
it  obscure,  how  many  must  there  be  who  will  find  it  so 
too ! 

The  people  of  this  country  are  much  cleverer  than  our 
people,  but  they  seem  to  want  sense  very  much.  The  pro- 
ceedings of  their  Chambers  are  quite  absurd. 

I regret  the  loss  of  the  letter  to  Mr.  Waugh,  because 
I feel  persuaded  that  the  Essay  in  its  present  state  can  do 
little  good.  People  are  so  little  accustomed  to  exercise 
their  understandings  on  religious  subjects,  that  it  becomes 
a very  important  duty  in  a writer  to  make  himself 
thoroughly  intelligible. 

There  is  at  least  the  praise  of  consistency  due  to  this 
Government.  They  are  precipitating  themselves  into  a 
war,  which  threatens  the  Bourbons  more  than  Spain ; and, 
at  the  same  time,  they  are  putting  their  prohibition  on  the 
extension  of  the  Bible  Society.  “ And  the  Lord  hardened 
Pharaoh's  heart,  and  he  would  not  let  Israel  go.”  I think 
we  have  reason  to  expect  great  and  striking  events  soon. 
Principles  on  all  subjects  are  becoming  more  defined  and 
decided,  and  more  sensibly  opposed  to  their  opposites. 
There  will  be  fewer  neutrals  soon.  A side  must  be  taken 

me  in  coming  expressly  from  Brussels  to  Paris  to  bid  me  and  my  family 
an  affectionate  farewell  at  the  period  of  our  departure  for  this  country,  nor 
of  the  delightful  whole  night  we  passed  together  conversing  of  the  things 
which  pertain  to  our  present,  future,  and  eternal  peace. 


48 


LETTERS  OF  THOMAS  ERSKINE . 


1823. 


in  the  politics  both  of  heaven  and  earth.  Liberal  prin- 
ciples doubtless  prepare  the  way  for  Christianity,  but  it 
seldom  happens  that  the  active  supporters  of  these  prin- 
ciples have  any  religion  at  all.  Hitherto  liberalism  and 
infidelity  have  been  confederates,  but  I hope  that  this 
league  will  not  last  long.  I think  that  I shall  return  to 
Geneva  again,  and  stay  some  time,  and  wait  the  event  of 
present  elements.  There  is  a shaking  in  the  nations,  and 
I trust  that  the  Desire  of  all  nations  will  soon  establish 
His  kingdom  everywhere.  This  city  of  Paris  is  a wonder- 
ful world  in  itself, — it  is  almost  more  wonderful  than 
London ; its  population  is  so  dense  and  so  various.  But 
I must  finish.  Write  to  me  soon. — Yours  affectionately, 

T.  Erskine. 

14.  TO  DR.  CHARLES  STUART. 

Paris,  31st  March  1823. 

My  dear  Friend, — . , . You  ask  me  on  what  ground 
Malan  charged  me  with  Arminianism.  I maintain  that 
guilt  in  man  always  supposed  power — that  there  could  be 
no  guilt  unless  there  existed  the  power  of  doing  or  abstain- 
ing. I admit  that  no  man  ever  believes  or  obeys  except 
by  divine  teaching  and  divine  support.  But  I affirm  that 
no  man  in  the  ordinary  exercise  of  his  faculties  lies  under 
any  natural  incapacity  of  believing  truth,  or  obeying  what 
is  just  and  reasonable,  or,  if  he  does  lie  under  any  such 
natural  incapacity,  that  it  is  impossible  to  suppose  that  any 
guilt  can  attach  to  him  in  consequence  of  unbelief  or 
disobedience.  This  doctrine  Malan  condemns,  that  is  to 
say,  he  condemns  it  in  words ; for  I am  persuaded  that 
neither  he  nor  any  one  else  can  differ  from  me  in  reality 
on  this  point.  I love  Malan;  there  is  something  most 
apostolical  in  his  whole  deportment,  and  his  mode  of 
instruction  I think  in  general  very  scriptural.  His  minis- 


LETTERS  FROM  THE  CONTINENT. 


49 


try  has  been  much  honoured  by  God.  Wherever  he  goes 
an  impression  is  made.  I think  his  fault  as  a theologian 
is  that  he  is  too  fond  of  dialectical  language.  He  was 
quite  frank  and  most  affectionate;  but  our  conversation 
was  not  of  that  kind  which  could  be  very  profitable  to 
either  of  us,  for  we  were  arguing.  My  chief  society 
here  has  been  the  Money  family,  who  are  most  amiable. 
They  grow  upon  my  affections  very  much.  Yesterday 
Mr.  Noel  gave  us  two  excellent  discourses  on  the  resur- 
rection : “ If  ye  then  be  risen  with  Christ/’  etc.  We  had 
a meeting  of  seventy-five  English  in  the  Hotel,  and  a most 
attentive  audience  they  were.  In  case  there  should  be  a 
demand  for  a new  edition  of  the  essay  on  Faith , I wish  you 
would  send  me  any  hints  that  you  may  think  important. 
I admire  Mr.  Russell’s  Letters1  very  much.  I am  getting 
some  of  them  translated  for  France  and  Switzerland. 
Farewell,  my  dear  friend.  May  the  blessed  Spirit  of  peace 
dwell  in  you,  and  bestow  on  you  largely  the  earnest  of 
future  glory. — Yours  affectionately,  T.  Erskine. 

15.  TO  HIS  SISTER  MRS.  PATERSON. 

Paris,  \§th  April  1823. 

My  dear  Davie, — I trust  in  God  that  your  child  is 
now  quite  restored,  and  that  you  have  been  by  this  dispen- 
sation led  both  to  prayer  and  to  thanksgiving.  I am  per- 
suaded that  there  is  nothing  in  the  world  or  in  the  universe, 
in  time  or  in  eternity,  worth  our  thoughts  but  God  and 
his  will.  I desire  that  this  persuasion  may  be  at  the  very 
bottom  of  my  heart,  planted  there  and  watered  there  by  the 
Spirit  of  holiness.  We  have  great  things  to  transact  with 
him,  my  dear  Davie,  and  they  ought  to  occupy  our  whole 

1 These  letters  had  this  additional  interest  to  Mr.  Erskine,  that  a number 
of  them  were  originally  addressed,  with  the  happiest  effect,  to  one  of  his 
sisters. 


D 


50 


LETTERS  OF  THOMAS  ERSKINE. 


1823. 


hearts,  and  to  employ  our  whole  strength.  What  a hap- 
piness and  security  there  is  in  abiding  ever  in  the  sense  of 
the  divine  presence ; and  what  a strange  thing  it  is,  that 
having  once  enjoyed,  we  should  ever  consent  to  be  without 
it  for  a moment.  We  have  enjoyed  the  Moneys  much. 
They  are  really  amongst  the  excellent  and  the  kind  of  the 
earth.  They  are  returned  home.  . . . The  Wilders,  an 
American  family  here  that  has  been  the  centre  of  Christi- 
anity in  Paris,  I may  say,  are  going  away  soon.  Paris  had 
begun  to  be  a home,  and  it  is  now  unhomed  by  these  dis- 
persions. I have  had  much  love  and  kindness  from  the 
Wilders.  They  are  going  back  to  America.  The  husband 
has  been  here  twenty  years,  a firm  and  dauntless  champion 
of  the  truth  in  every  way.  He  has  been  the  originator  of 
most  of  the  religious  Societies  here. 

Archibald  for  some  time  amused  himself  in  the  purchase  of 
bronzes;  and  partly  to  please  him  and  partly  to  please  my- 
self, I have  also  bought  some.  I have  bought  two  beautiful 
vases,  which  I hope  my  mother  won't  grudge  to  Airth.  I 
never  gave  uncle  Tom1  anything;  and  I thought  they  would 
suit  his  room,  and  be  a kindly  memorial  of  my  regard.  I 
have  bought  a repeater,  to  let  my  mother  know  what  o'clock 
it  is  at  night,  and  it  goes  very  accurately  besides,  and  she 
has  not  a good  watch.  Moreover,  I have  a gladiator,  and 
a bull,  and  a Cicero.  The  bull  is  admirable.  Ask  uncle 
Tom  to  come  and  look  at  it  and  the  rest.  ...  I have 
attended  the  anniversaries  of  the  Tract  Society,  the  Bible 
Society,  and  what  they  call  here  La  SociM  de  la  Morale 
Chrttienne , which  takes  cognisance  and  superintendence  of 
all  benevolent  objects,  such  as  the  abolition  of  the  slave- 
trade,  prisons,  education,  etc.  I was  much  gratified. 
Noel  spoke  at  the  Bible  Society,  i.e.  he  read  a speech  which 
1 Thomas  Graham,  Esq.  of  Airth,  his  mother’s  brother. 


JET.  34. 


LETTERS  FROM  THE  CONTINENT. 


51 


had  been  translated  for  him  by  our  excellent  and  kind 
friend  the  Baron  de  Stael,  who  is  a zealous  and  most  able 
supporter  of  all  religious  and  benevolent  objects.  I have 
received  much  kindness  both  from  him  and  his  sister,  the 
Duchesse  de  Broglie.1 — Yours  affectionately,  T.  E. 

1 6.  TO  HIS  SISTER  MRS.  PATERSON. 

Nice,  24 th  July  1823. 

My  dear  Davie, — I have  been  a great  defaulter  in  the 
way  of  correspondence  lately.  This  has  been  partly  owing 
to  the  effect  which  this  southern  sun  has  had  upon  my 
eyes,  and  partly  to  the  moving  life  which  I have  been  lead- 
ing for  the  last  month.  There  are  two  ways  of  going  to 
Geneva  from  Bordeaux,  one  direct  and  short,  by  Lyons 
right  across  the  country;  the  other  by  the  foot  of  the 
Pyrenees  and  the  coast  of  the  Mediterranean,  through 
Montauban,  Toulouse,  Montpellier,  Nismes,  Marseilles,  and 
Piedmont.  I chose  this  latter  chiefly  because  the  Protes- 
tantism of  France  is  strongest  and  most  Christian  in  this 
direction ; and  I feel  myself  repaid  for  my  journey,  although 
my  idea  of  the  sum  of  real  religion  among  the  French 
Protestants  has  been  considerably  narrowed  by  personal 
inspection.  What  I saw  of  Chabrant  (at  Toulouse)  I liked 
well ; but  the  most  really  active  minister  that  I have  met 
with  in  the  French  Church  is  Lissignol,  at  Montpellier — 
he  is  a true  labourer,  in  season  and  out  of  season.  Would 
you  believe  it  ] — there  is  scarcely  such  a thing  as  a second 
service  on  Sundays  throughout  their  churches ; and  as  there 
are  often  two  ministers  in  each  of  their  churches,  each  man 
contents  himself  with  making  one  sermon  in  a fortnight. 
Lissignol  has  a colleague,  who  is  an  enemy  to  the  truth,  and 
who,  in  fact,  preaches  against  him ; but  he  has  prevailed  to 
have  two  services,  and  he  has  one  in  the  week  also,  besides  a 
1 Daughter  of  the  celebrated  Madame  de  Stael. 


52 


LETTERS  OF  THOMAS  ERSKINE. 


1823. 


catechising  in  the  church,  which  is  the  same  thing,  and 
prayer-meetings  and  private  instructions  in  abundance. 
He  prints  and  distributes  tracts,  and  does  what  he  can  in 
every  way.  He  accompanied  me  to  Nismes,  where  he  held 
a meeting,  at  which  noixe  of  the  ministers  of  the  place 
(though  some  of  them  apparently  good  men)  attended ; so 
jealous  are  Established  Churches  in  general  of  having  reli- 
gion made  the  property  of  individuals,  and  of  having  it 
considered  as  a thing  independent  of  their  fixed  hours,  and 
places,  and  officers.  At  Nismes  I also  met  with  an  Eng- 
lish Methodist,  who  preaches  and  labours  much — a Mr. 
Cook.  He  has  four  parishes,  besides  prayer-meetings.  He 
seems  to  have  the  prospect  of  usefulness  in  stirring  up  the 
clergy  about  him  to  a zeal  for  the  souls  of  their  flocks.  I 
gave  Lissignol  Mr.  Bussell's  catechism,  with  which  he  was 
exceedingly  delighted.  He  is  to  translate  it  and  circulate 
it  (though  I hope  that  it  is  already  translated  at  Geneva). 
I have  been  passing  over  mountains  covered  to  the  top  with 
myrtles  in  full  flower,  and  every  variety  of  odorous  plant. 
The  air  was  filled  with  fragrance,  the  incense  of  nature  to 
her  God.  The  sun  went  down,  the  moon  rose  on  these 
gigantic,  and  fantastic,  and  lovely  scenes.  I had  many 
thoughts  of  distant  friends.  Oh  for  a lively  sense  of  the 
constant  presence  of  that  Friend  whose  love  was  and  is 
stronger  than  death,  who  dies  not  any  more,  and  who 
makes  the  death  of  His  people  an  inlet  to  His  nearer 
presence  and  perfect  enjoyment.  I stand  much  in  need 
of  this,  and  yet  I seek  it  but  faintly,  and  therefore  I have 
little  of  it.  Pray  for  me.  T.  E. 

17.  TO  HIS  SISTER  MRS.  STIRLING. 

Geneva,  9th  September  1823. 

My  dear  Christian, — . . . This  day  had  been  fixed 
by  Mr.  Noel  and  me  for  an  expedition  to  Chamouni, 


jet.  34.  LETTERS  FROM  THE  CONTINENT 


53 


Mont  Blanc,  and  the  glaciers ; but  Mrs.  Noel  is  very  deli- 
cate, and  the  day  was  not  very  promising.  I hope  to 
make  it  out  to-morrow,  either  with  them  or  alone.  The 
Jeffreys,  and  Cockburn,  and  Bichardson  are  here.  Harry1 
looked  so  like  home,  that  I could  scarce  help  thinking  myself 
in  Charlotte  Square.  He  is  much  fatigued,  however,  and 
has  got  a little  cold  in  crossing  the  Alps ; but  don’t  men- 
tion this,  for  it  might  give  needless  uneasiness  to  his  wife. 
Jeffrey  is  like  a game-cock ; — you  know  that  his  wife  is  a 
great  favourite  of  mine.  Her  father,  Mr.  Wilkes,  was  here 
with  them,  but  has  left  them.  He  was  much  attached  to  our 
James.  I never  knew  anybody  who  was  acquainted  with 
James  without  loving  him.  There  was  a mixture  of  gentle- 
ness, and  melancholy,  and  sensitiveness,  and  manliness,  and 
modesty,  and  intelligence,  and  truth  in  his  composition, 
that  I never  saw  except  in  himself. 

You  may  suppose  that  Mr.  Noel  is  a great  comfort  here 
to  me.  Mrs.  Noel  is  certainly  much  better  than  she  has 
been  for  years.  My  host  and  hostess,  Mr.  and  Mme.  Cramer, 
are  two  excellent  kind  people,  who  make  their  house  quite 
a home  to  me. 

This  is  a lovely  land, — oh,  most  lovely!  My  dear 
sister,  I hope  you  are  finding  happiness  and  strength  in 
Christianity,  and  that  you  know  what  it  is  to  be  sensible 
of  the  presence  of  God.  Beligion  seems  to  me  to  consist 
in  that.  Give  my  love  to  your  husband,  and  to  Archibald, 
and  our  friends  at  Keir,  and  Linlathen  (write  them,  for 

1 “ My  dear  Tom, — I was  much  gratified  by  your  letter.  It  breathed  the 
affection  which  I have  ever  received  from  you,  and  which  I can  truly  say 
I have  always  been  delighted  to  return.  We  have  been  more  separated 
throughout  life,  both  by  distance  and  by  pursuits,  than  at  earlier  periods 
I thought  likely.  But  this  has  never  cooled  my  regard,  nor  yours.  I do 
not  think  that  we  ever  had  a word  of  personal  difference,  and  I am  uncon- 
scious of  one  moment’s  alienation,  throughout  an  acquaintance  not  far 
short  of  forty  years.  God  bless  you,  my  dear  Tom.” — Extract  of  letter 
from  Lord  Cockburn  to  Mr.  Erskine , dated  19th  October  1830. 


54 


LETTERS  OF  THOMAS  ERSKINE. 


1823. 


I have  not  written  for  some  time,  waiting  for  letters), 
and  Airth.  Is  the  bonny  Spat  looking  bonny  h and  the 
canal,  and  the  Lago  Kelvino,1  and  the  pheasants,  and 
what  not  1 

18.  TO  HIS  SISTER  MRS.  PATERSON. 

Milan,  10 th  November  1823. 

My  dear  Italy,2 — How  does  that  northern  climate  suit 
your  sunny  constitution ; and  how  does  the  stunted  vege- 
tation on  the  Tay  supply  the  want  of  the  luxuriant  life 
which  exults  and  wantons  in  every  leaf  and  every  flower 
in  this  fair  land  1 I left  Geneva  and  its  much-loved  con- 
tents three  weeks  ago.  I coasted  the  lake,  and  ascended 
the  Upper  Rhone,  and  arrived  at  the  Simplon  in  splendid 
weather.  I slept  on  the  top,  and  admired,  I cannot  tell 
you  how  much,  the  magnificence  of  the  descent.  Different 
small  streams  have  chosen  or  found  out  the  most  conveni- 
ent way  of  getting  down  the  mountain,  and  the  road  is 
guided  by  those  streams ; but  our  small  scale  of  mountain 
scenery  can  give  you  no  idea  of  the  tremendous  chasms, 
and  overhanging  precipices,  and  desolate  ravines,  and  ever- 
lasting snows;  and  all  this  mixed  with  sweet  woodland 
scenery,  which,  when  I passed,  showed  every  tint  that 
nature  owns. 

I have  since  visited  the  lakes,  Maggiore  and  Como,  both 
lovely — how  lovely  ! You  know  the  beauty  of  the  foliage 
of  the  sweet  chestnuts ; but  you  cannot  so  easily  conceive 
the  effect  of  a continued  grove  of  them  of  every  fantastic 
and  venerable  shape,  upon  the  side  of  a hill — intermediate 
spots  clothed  with  vines  trained  on  trees  in  the  Italian 
mode,  and  the  ground  strewed  with  the  leaves  and  fruit 

1 Cadder  stood  on  the  banks  of  the  Kelvin,  which  supplied  this  garden- 
lake  with  water. 

2 A name  given  to  her  among  the  family,  in  allusion  to  her  sunny 
temperament. 


^rr.  35. 


LETTERS  FROM  THE  CONTINENT 


55 


of  the  chestnut.  The  Maggiore  is  softer  in  its  character 
than  Como ; but  the  magnificent  range  of  the  Alps  behind 
perhaps  gives  it  more  variety.  The  Lake  of  Como  is 
bounded  by  its  two  sides  as  by  two  walls,  in  some  cases 
almost  perpendicular.  There  is  not  even  a mule  road  on 
either  side ! And  on  one  side  the  steepness  of  the  rocks 
does  not  admit  even  of  a footpath  the  whole  way,  or  even 
for  a considerable  way.  But  you  see  olives,  and  vines,  and 
laurels,  and  chestnuts,  etc.,  in  overflowing  and  rich  redund- 
ance. The  gentlemen  who  inhabit  the  numerous  villas  on 
its  banks  keep  each  a boat  instead  of  horses  and  carriages, 
which  could  not  come  there,  and  would  be  of  no  use  if  they 
could.  Some  of  these  villas  are  most  superb,  and  belong 
to  the  first  and  richest  nobility  of  the  north  of  Italy.  I 
saw  some  of  Canova’s  finest  pieces  of  sculpture  in  one  of 
them;  and  I saw  myrtles  in  blossom  at  the  same  time 
[November]  in  a hedge  before  the  house  ! Write,  Christian, 
that,  after  the  Lago  Kelvino,  I do  not  believe  there  is  any- 
thing more  enchanting  than  Como. 

I am  writing  over  anew  my  essay  on  Faith  for  a French 
translation.  I hope  to  improve  it  much,  particularly  in  its 
arrangement. 

I have  been  in  absolute  solitude  for  three  weeks.  I don’t 
know  even  the  name  of  a creature  in  Milan.  But  I am 
very  comfortable  and  happy  when  I can  keep  near  God ; 
and  solitude  is  not  adverse  to  that,  though,  and  at  the 
same  time,  it  will  not  produce  it.  We  are  as  much  led 
away  by  our  own  imaginations  as  by  those  of  others.  The 
constant  sense  of  the  divine  presence  is  the  important 
thing  and  the  delightful  thing,  and,  at  the  same  time,  won- 
derful to  say,  it  is  the  great  difficulty.  . . . There  are  some 
very  fine  pictures  here  of  Guercino,  and  Carracci,  and  Guido 
Reni,  and  Salvator,  and  one  Raphael,  and  Leonardo  da 
Vinci’s  great  piece  of  the  Supper  much  defaced  (fresco) : 


56 


LETTERS  OF  THOMAS  ERSKINE. 


1824. 


his  colours  are  oil,  and  it  appears  that  water-colours  stand 
best  in  these  frescos.  The  Cathedral  is  immense — all 
white  marble — it  is  really  unutterable.  I go  soon  to  Genoa, 
where  the  Noels  are  for  the  winter.  I shall  stay  there  a 
week  or  two,  and  then  Florence.  You  may  write  to  Florence. 
. . . Farewell.  The  Lord’s  blessing  be  with  you  all. 

19.  TO  HIS  SISTER  MRS.  STIRLING. 

Florence,  Feb.  1824. 

My  dear  Christian, — My  dear  sister,  what  a strange 
world  it  is  ! It  seems  most  extraordinary  to  myself  that 
I can,  in  the  midst  of  such  a world  of  death,  and  sin,  and 
sorrow,  find  enjoyment  in  marble  cut  into  certain  forms, 
and  colours  laid  on  canvas ; and  yet  I really  find  immense 
enjoyment  in  it — I feel  almost  as  if  I had  gotten  a new  sense. 

There  must  have  been  a most  surpassing  genius  in  these 
old  Greek  sculptors.  It  is  not  merely  perfect  beauty  and 
perfect  grace  which  they  have  drawn  out  from  the  secret 
treasures  of  nature,  but  they  have  transmitted  to  us  their 
highest  thoughts  and  their  loveliest  sentiments,  all  fresh, 
and  living,  and  breathing  as  when  they  first  appeared  to 
their  own  inspired  souls,  in  a form  that  cannot  be  mistaken, 
and  infinitely  more  eloquent  and  imposing  than  any  lan- 
guage. No  words  can  describe  the  Niobe,  that  union  of 
all  that  is  desolate  and  all  that  is  noble — the  desperation 
proceeding  from  the  knowledge  that  her  enemies  were 
deities,  and  yet  that  heroism  which  never  even  glances  at 
her  own  personal  danger.  The  Venus  is  very  beautiful, 
though  I prefer  the  Niobe  infinitely.  The  perfect  modesty 
of  the  Venus  is  at  least  equal  to  her  beauty ; you  could 
really  scarcely  imagine  it  possible  that  an  unclothed  figure 
could  be  so  naturally  and  unaffectedly  modest.  There  are 
many  most  delightful  pictures  too,  several  very  fine  Raphaels 
and  Titians,  which  last  rise  daily  in  my  judgment  in  spite 


JET.  35. 


LETTERS  FROM  THE  CONTINENT. 


57 


of  Sir  Joshua  Reynolds.  I cannot  sympathise  with  Sir 
Joshua  either,  in  his  admiration  for  Michael  Angelo.  . . . 
I have  just  been  interrupted  by  a visit  from  a descendant 
of  Michael  Angelo,  who  has  asked  me  to  his  house  to  see 
some  of  the  remains  of  his  illustrious  ancestor.  Cumming 
Bruce  is  here,  whom  I like  much ; and  young  Mure,  Cald- 
well, a fine  young  man. — Yours  affectionately,  T.  E. 

20.  TO  THE  SAME. 

Home,  2 5th  February  1824. 

My  dear  Christian,— It  is  never  from  forgetfulness, 
and  far  less  from  indifference,  that  my  letters  to  you  are 
unfrequent ; for  there  is  no  person  in  the  world  that  I like 
better,  or  think  oftener  of,  than  yourself;  but  really  the 
business  of  seeing  sights  is  a full  occupation  of  time,  and  a 
most  fatiguing  occupation  too.  . . . 

This  place  from  which  I write  is  just  a mighty  monu- 
ment of  the  uncertainty  of  human  things — it  is  a home  for 
the  afflicted  and  ruined  and  disappointed ; for  here  they 
will  see  the  traces  of  a heavier  affliction,  and  a deeper  and 
more  widely  extended  ruin,  and  a more  unlooked-for  blight 
than  their  own.  Here  they  do  not  see  the  tombs  of  indi- 
viduals, but  of  empires — they  walk  over  the  ashes  .of  all 
that  this  world  has  produced  of  mighty,  and  glorious,  and 
enduring,  of  cheerful  and  prosperous  ; and  they  may  thus 
have  the  consolation  of  thinking  that,  when  they  suffer, 
they  only  share  the  common  inheritance  of  man.  Thank 
God,  we  have  better  and  more  solid  consolation  than  the 
mere  knowledge  that  we  have  the  whole  of  our  race,  past 
and  present,  as  our  companions  in  sorrow.  We  have 
learned  that  according  to  the  plans  of  Divine  wisdom,  sorrow 
is  the  seed  of  joy,  and  that  out  of  the  fragments  of  this 
life  a higher  life  is  to  be  formed.  . . . 

The  Noels  have  gone  this  morning  for  Naples.  They 


58 


LETTERS  OF  THOMAS  ERSRINE. 


1824. 


pressed  me  very  hard  to  go  with  them,  but  I want  to  see 
more  of  this  place,  and  to  get  more  into  its  spirit.  Eome 
is  not  a place  to  see  in  company  with  others.  It  is  too 
solemn  and  overwhelming  in  its  principle  to  admit  ever  of 
being  felt  by  a number  of  people  together.  Ten  people 
can  admire  a column  or  a statue  together ; but  ten  people 
cannot  look  together  into  the  abyss  of  past  time,  and  glory 
and  genius.  It  is  like  looking  into  a grave,  or  conversing 
with  a departed  spirit.  I cannot  tell  you  anything  which 
you  do  not  find  better  in  books ; only  that  the  half  of  the 
truth  can  never  be  told  you  of  the  general  interest  of  the 
scene,  or  of  the  magnificence  of  St.  Peter’s,  or  of  the  magic 
of  the  Apollo.  . . . My  dear  Christian,  I hope  Charles  is 
not  feeling  his  arm  troublesome ; if  he  does,  come  away, 
and  I shall  be  your  cicerone.  It  would  be  an  immense 
delight  to  me  to  see  you,  and  I know  that  both  you  and 
Charles  would  delight  in  it.  Take  a lesson  in  Italian  now 
and  then,  by  way  of  preparation.  Give  my  best  love  to 
all  friends,  especially  the  Laird  himseV. — Yours  affec- 
tionately, T.  E. 

21.  TO  DR.  CHARLES  STUART. 

Rome,  \§th  April  1824. 

My  dear  Friend, — . . . This  city  on  the  seven  hills 
is  really  a wonderful  place.  It  is  full  of  history  and  pro- 
phecy— full  both  of  the  past  and  the  future ; and  the  reli- 
gious system  which  has  been  concocted  here  fills  up  the  sum 
of  its  marvels.  Yesterday  was  Easter  Day,  and  the  way 
of  celebrating  the  resurrection  of  our  Lord  which  has  been 
adopted  here,  is  to  illuminate  St.  Peter’s  from  the  ground 
to  the  Cross  on  the  cupola,  and  to  set  off  artificial  fireworks 
from  St.  Angelo  ! This  was  the  work  of  the  evening,  and 
in  the  forenoon  the  Pope  gave  his  benediction  from  a bal- 
cony in  the  Quirinal,  which  was  announced  to  those  who 


JET.  35. 


LETTERS  FROM  THE  CONTINENT. 


59 


were  not  present  by  the  firing  of  cannon  ! My  astonish- 
ment is,  that  the  thing  goes  on,  for  all  the  people  seem  to 
regard  it  with  perfect  levity ; they  like  it  merely  as  a 
spectacle,  and  surely  they  could  easily  have  the  same 
spectacle  without  the  expense  and  load  of  the  system  to 
which  it  is  attached.  Assuredly  there  is  not  a place  on 
the  earth  which  is  better  fitted  to  be  considered  as  the 
representative  of  human  nature  in  all  its. efforts,  and  espe- 
cially in  its  rebellion  against  heaven  ; and  as  such  it  stands 
forth  in  Scripture.  There  we  see  it  set  up  as  the  mark  of 
the  denunciations  of  God.  It  is  the  great  theatre  on  which 
man  has  exhibited  his  powers,  and  his  weakness,  and  his 
corruption ; he  has  endeavoured  to  do  everything  without 
God,  and  the  ruins  of  the  Forum  and  the  Palatine  tell  the 
success  j he  has  endeavoured  even  to  be  religious  without 
God,  and  that  experiment  I should  think  is  drawing  to  its 
conclusion.  I suppose  that  you  have  heard  by  this  time  of 
the  measures  which  have  been  taken  by  the  Government 
of  the  Canton  de  Vaud  against  the  Momiers  as  they  are 
called,  i.e.  against  real  religion.  The  common  people  are 
against  it,  i.e.  serious  religion  in  Switzerland,  which  is  not 
a usual  thing  (although  the  Wesleys  found  the  same  thing, 
to  be  sure,  in  England),  and  the  Government,  leaning  upon 
this  feeling,  has  forbidden  all  meetings  for  religious  pur- 
poses amongst  the  Momiers,  under  severe  penalties.  I 
have  a great  mind  to  send  the  narrative  which  Empeytaz 
(a  friend  of  Lady  Carnegie)  has  written  to  me  of  the  trans- 
actions, to  Mr.  F.  Gordon,  in  case  any  statement  on  the  sub- 
ject should  be  required.  But  it  is  not  wise  nor  safe  to  raise 
much  cry  in  England  about  these  matters, — it  only  exas- 
perates the  Continental  Governments,  without  effecting  any 
change.  So  if  I send,  there  must  be  no  use  of  that  sort 
made  of  it.  . . . 

I have  just  heard  this  morning  also  from  my  good  kind 


60 


LETTERS  OF  THOMAS  ER SHINE. 


1824. 


mother,  who  is  my  most  constant  and  faithful  correspondent. 
She  tells  me  she  is  going  to  Harrogate  this  summer,  along 
with  a party  of  our  relations,  who  go  more  for  the  sake  of 
Mrs.  Cheape  and  Mrs.  Stevens  than  for  the  waters.  She 

tells  me  very  agreeable  things  of  the family.  It  is 

good  news  indeed  to  hear  that  the  bounds  of  the  Saviours 
kingdom  are  extending. — Yours  affectionately,  T.  E. 

22.  TO  HIS  BROTHER-IN-LAW,  CAPTAIN  PATERSON. 

Home,  17 th  May  1824. 

My  dear  James, — I have  just  received  the  intelligence 
of  dear  Ralph’s  death.1  I desire  to  return  thanks  for  the 
mercy  of  God  towards  him,  in  giving  him  a clear  sense  of 
the  necessity  and  the  sufficiency  of  the  great  atonement. 
I don’t  think  that  there  was  one  of  my  relations  to  whom 
I felt  so  much  brotherliness  as  to  Ralph ; he  had  a noble 
heart  and  a gentle  heart,  and  self  seemed  to  have  little  to 
do  in  his  composition.  It  is  a heart-breaking  blow  to  his 
family.  Oh  may  it  be  blessed  to  them,  and,  if  their  hearts 
are  broken,  may  they  have  new  hearts  given  them  from 
above ! It  is  a purpose  of  love,  however,  we  know — Ralph 
and  Jeannie,  the  eldest  and  the  youngest.  The  root  must 
shake,  whilst  the  branches  fall.  Mr.  Dundas  will  feel  it 
strongly. 

I am  going  to  Naples  to-morrow  : I wish  to  see  the  place 
where  my  father  died.  There  is  a poor  Swiss  here  who  is 
dying.  I leave  my  servant  here  to  look  after  him  when  I 
am  at  Naples,  and  if  he  is  alive  when  I return,  I must  stay 
with  him.  He  has  no  earthly  friend  here  but  me.  I shall 
write  to  my  mother  at  Harrogate  from  Naples.  Give  my 
love  to  Davie  and  the  children,  and  to  the  Dundas  family 
most  particularly  and  affectionately.  I wish  we  were  all 

His  cousin,  Ralph  Dundas,  second  son  of  James  Dundas,  Esq.  of 
Ochtertyre. 


JET.  35. 


LETTERS  FROM  THE  CONTINENT 


61 


fairly  grafted  into  the  true  Vine,  and  then,  come  life  or 
come  death,  all  would  be  well.  Farewell,  my  dear  brother. 
The  sight  of  your  hand  from  Paris  gave  me  a start ; it  is 
a hand  I should  like  well  to  clasp  again. 

By  the  by,  a few  days  ago  T sent  some  corrections  for  a 
fourth  edition  of  the  Essay  on  Faith1  to  Waugh  and  Innes. 
They  relate  chiefly  to  the  arrangement.  I should  like  well 
that  Mr.  Russell’s  eye  and  mind  glanced  over  them.  If  he 
has  any  business  in  Edinburgh  for  a day,  he  might  do  it. 
There  is  no  judgment  that  I have  the  same  confidence  in. 

I intend  to  be  back  at  Geneva  by  the  end  of  June  ; 
but  that  will  depend  on  the  life  of  the  Swiss.  He  is  a 
thorough  Christian. — Yours,  etc.,  T.  Erskine. 

23.  TO  DR.  CHARLES  STUART. 

Rome,  27 th  June  1824. 

My  dear  Friend, — . . . I am  preparing  to  leave  this 
capital  of  the  world  now,  and  to  return  to  Geneva.  This 
is  a place  for  collecting  the  materials  of  future  thought 
and  feeling ; and  I do  not  think  that  in  this  respect  I have 
altogether  lost  my  time  here.  Providence  has  called  me 
to  be  the  witness  of  a most  interesting  scene  lately — the 
death  of  a poor  Swiss  artist,  a peaceful  and  faithful  follower 
of  Christ.  His  lungs  had  been  attacked  some  years  ago. 
In  this  situation  it  pleased  God  to  make  him  acquainted 
with  that  truth  which  comforts  the  mourner  and  strengthens 
the  faint,  through  the  instrumentality  of  a very  worthy 
man,  a Mr.  Perrot,  whom  I know.  Since  that  time  he  has 
been  sustained,  and  enabled  to  walk  on  in  the  narrow  path. 
Last  autumn,  when  Mr.  Noel  left  Geneva  for  Italy,  he  was 
requested  by  Mr.  Perrot  to  take  this  poor  sick  artist  along 
with  him,  which  he  did  as  far  as  Florence,  from  whence  he 
proceeded  alone  to  Rome.  The  winter  was  very  severe, 
1 This  edition  was  issued  in  1825. 


62 


LETTERS  OF  THOMAS  ER SHINE. 


1824. 


and  the  health  of  this  poor  man  (I  should  not  say  poor , for 
he  is  rich),  evidently  declined  apace.  He  was  without 
friends,  without  comforts,  without  sleep,  for  whenever  he 
lay  down  the  cough  seized  him,  and  in  a country  whose 
language  was  strange  to  him ; but  he  was  not  without  God, 
and  God  was  to  him  friends,  and  comfort,  and  rest,  and 
home.  I arrived  here  about  the  middle  of  February,  and 
got  acquainted  with  him,  and  saw  him  occasionally.  He 
could  go  about  and  walk  a little  then,  and  he  used  to  come 
and  sit  with  Mr.  Noel  and  me  from  time  to  time ; and  we 
always  found  him  most  edifying,  as  far  as  his  extreme 
modesty  would  permit  him  to  communicate  to  us  his 
Christian  experience.  For  long  he  had  been  in  the  habit 
of  living  much  alone,  and  of  speaking  more  to  God  than  to 
man ; and  this  high  intercourse  had  left  its  traces  on  him 
— its  blessed  traces  of  holiness  and  peace.  As  the  spring 
advanced  he  got  worse  and  weaker,  and  in  April  he  became 
unable  to  leave  his  room.  I saw  a great  deal  of  him  then. 
I was  particularly  struck  with  the  exceeding  seriousness 
of  his  mind.  He  was  much  afraid  of  thinking  or  speaking 
of  religion  in  an  unfit  or  unawakened  state  of  mind,  or 
rather,  I should  say,  without  intense  feeling.  His  conscience 
went  so  far  on  this  matter  that  he  would  not  allow  me  to 
read  to  him,  unless  his  mind  could  come  to  the  stretch. 
He  was  afraid  of  dishonouring  God  by  not  giving  Him  the 
whole  effort  and  exertion  of  his  spirit.  He  used  to  tell 
me  that  his  sleepless  nights  were  delightful  opportunities 
of  communion  with  God.  The  joy  which  filled  his  heart 
received  very  little  abatement  from  his  disease.  On  the 
day  before  his  death  he  told  me  that  he  had  “ had  moments 
that  day  which  he  could  not  express — des  moments  inex- 
primables.”  You  who  are  in  health,  he  said,  can  scarcely 
conceive  the  manifestations  which  God  makes  to  His  people 
as  they  stand  on  the  brink  of  the  grave.  He  has  finished 


LETTERS  FROM  THE  CONTINENT 


63 


his  course,  and  kept  the  faith,  and  received  the  crown.1 
My  dear  B.  D.  has  also,  I rejoice  to  hear,  been  made  a 
bright  monument  of  the  grace  of  God.  Let  us  then  be  of 
good  courage  and  follow  the  pillar  of  cloud  and  of  fire,  as  it 
conducts  us  into  the  promised  land.  My  dear  friend,  I 
long  to  see  you  again.  I have  many  friends,  but  few  fathers. 
When  Mr.  W.  Erskine2  from  Bombay  arrives,  I hope  that 
you  will  see  him.  I am  sure  that  he  must  be  a very  amiable 
and  a very  able  man. — Yours  affectionately,  T.  E. 

24.  TO  DR.  CHARLES  STUART. 

Basle,  18£/i  August  1824. 

My  dear  Friend, — I am  very  sorry  to  find  that  you 
have  had  some  painful  family  trials3  lately.  May  the  gracious 
Sender  sanctify  them  to  you  and  to  all  interested ! You 
certainly  have  not  your  good  things  in  this  life.  They 
are,  I confidently  trust,  awaiting  you  in  that  mansion  which 
the  blessed  Eedeemer  has  gone  before  to  prepare  for  sinners 
who  have  found  it  good  to  be  afflicted,  and  who  have  been 
driven  out  of  every  other  refuge,  and  forced  to  seek  shelter 
only  under  the  shadow  of  His  grace.  There  is  peace  with 
Him,  and  in  vain  do  we  expect  it  out  of  His  presence. 
We  must  live  continually  under  the  sense  of  His  presence — 
of  His  near  presence.  I am  persuaded  that  this  is  the  very 
secret  and  heart  of  religion.  The  great  use  of  the  Chris- 
tian doctrines  is  just  to  make  us  acquainted  with  the  char- 
acter of  the  great  Being  in  whose  hand  we  live,  and  with 
our  relation  to  Him.  We  are  short-sighted,  and  often 

1 For  two  interesting  and  affecting  notices  of  this  Swiss  artist,  see 
Appendix,  No.  IV.  p.  371. 

2 Sir  James  Mackintosh’s  son-in-law,  author  of  the  “ History  of  India 
under  the  two  first  Sovereigns  of  the  House  of  Taimur.” 

3 One  of  the  most  painful — the  fatal  duel  in  which  Sir  Alexander 
Boswell  was  shot  by  the  eldest  son  of  Dr.  Stuart,  James  Stuart,  Esq.  of 
Dunearn. 


64 


LETTERS  OF  THOMAS  ERSKINE. 


1824. 


mistake  good  for  evil ; but  the  light  of  his  presence  makes 
us  see  plainly.  Let  us  live  in  prayer  for  this  great  blessing 
of  seeing,  and  loving,  and  reposing  in  God,  as  manifested 
in  the  cross  of  Christ. 

I arrived  at  this  interesting  place  last  night.  The 
atmosphere  of  the  place  is  peaceful  and  holy 

25.  TO  HIS  SISTER  MRS.  STIRLING. 

Geneva,  22d  Sept.  1824. 

My  dear  Christian, — . . . . You  were  well  off  for 
weather  in  crossing  the  Simplon,  and  I am  sure  that  you 
have  enjoyed  it  much,  and  that  you  are  satisfied  that  even 
Switzerland  cannot  show  anything  superior  to  it  in  sublim- 
ity. You  were  also  delighted  with  Baveno ; I am  sure  you 
could  not  be  otherwise.  And  [I  am  sure]  that  you  have 
been  struck  with  the  appearance  of  rich  production  through 
Lombardy.  Virgil  calls  Italy  “the  bounteous  mother  of 
men  and  fruits.”  You  are  at  present  surrounded  by  the 
purple  vintage.  I delight  in  that  exuberance  of  nature 
that  pours  itself  almost  unasked  over  these  sunny  hills, 
and  vales,  and  plains.  I shall  direct  this  to  Florence. 
You  must  go  to  the  Gallery  about  twelve,  when  one  of  the 
custodes,  who  are  gentlemen,  and  do  not  receive  money, 
commences  the  round  of  all  the  earner e or  chambers.  The 
tribune,  in  which  the  chiefest  specimens,  both  of  sculpture 
and  painting,  are  assembled,  is  generally  open.  There  is 
the  Venus  de  Medici  and  a beautiful  Apollo.  There  are 
several  Raphaels.  Now,  just  begin  and  study  Raphael. 
Remark  the  goodness,  and  the  worth,  and  the  piety  of  his 
faces,  separate  altogether  from  the  fine  art  and  execution. 
There  are  two  little  Madonnas,  or  rather  Holy  Families,  on 
the  left  hand  as  you  enter,  in  his  early  style,  with  blue 
landscape  behind  them.  Observe  the  face  of  the  young 


LETTERS  FROM  THE  CONTINENT. 


65 


Saviour  in  one  of  these.  The  St.  John  in  the  Desert  is 
very  striking.  Observe  Domenichino's  portrait  of  a Car- 
dinal, very  like  Dr.  Chalmers,  I think,  when  he  appears 
gruff,  in  which  predicament  you  perhaps  have  never  seen 
him.  In  the  Pitti,  hunt  Raphael  without  remorse  or  shame. 
There  are  several  in  all  his  manners.  Observe  Ezekiel's 
Vision ; what  a colossal  and  imposing  strength  he  has  con- 
trived to  represent  in  that  small  compass  ! Madonna  della 
Seggiola — the  loveliest  head  I ever  saw,  except  the  one 
at  Dresden.  The  St.  Mark  by  Fra  Bartolomeo . That  was 
a great  painter ; attend  to  him.  A portrait  of  Hippolito 
de’  Medici,  by  Titian,  in  one  of  the  back  rooms,  over  the 
door — a splendid  thing,  look  for  it.  Ask  for  the  room 
where  two  Salvator  Rosas  hang.  It  is  not  usually  shown, 
but  ask.  There  are  also  beautiful  Poussins  there.  Go  to 
the  church  of  Santa  Croce,  where  the  great  men  of  Florence 
are  buried — most  interesting.  Go  to  the  Annunciata  Vesti- 
bule to  see  the  frescoes  of  Andrea  del  Sarto  and  his  scholars ; 
he  was  a great  painter  too.  Go  also  to  the  Santa  Maria 
Novella — curious  old  frescoes.  There  is  an  Irish  padre 
named  Padre  Tomaso  (Father  Thomas),  who  likes  to  show 
the  English  the  sights  there.  You  may  ask  for  him  if  you 
are  curious  to  see  the  oldest  frescoes.  Go  to  the  chapel  of 
the  Medici.  Observe  the  statues  of  that  family  by  Michael 
Angelo.  There  is  something  very  imposing  and  solemn  in 
those  two  statues — very  unlike  the  antique,  but  fully  giving 
the  idea  of  the  baronial  character  and  chivalry  of  the  mid- 
dle ages.  The  Church  of  the  Medici  itself  is  much  more 
rich  than  beautiful.  Admire  the  baptistery,  especially  the 
door  towards  the  Cathedral.  Admire  also  the  bridge  of 
Santa  Trinity,  which  is  most  beautiful  in  its  form.  Fare- 
well, my  dear  sister.  In  the  midst  of  all  that,  keep  near 
God.  Draw  nigh  unto  Him,  and  He  says  that  He  will 
draw  nigh  unto  us.  . . . 


E 


66 


LETTERS  OF  THOMAS  ERSKINE. 


1824. 


26.  TO  HIS  SISTER  MRS.  STIRLING. 

Geneve,  27 th  Oct.  1824. 

My  dearly  beloved  Christian, — . . . Do  you  find 
yourselves  at  home  now  in  Rome?  Have  you  got  the 
earner e of  Raphael  by  heart  ? Have  you  drunk  the  spirit  of 
the  Apollo  and  the  Mercury  (falsely  and  foully  degraded 
into  Antinous),  and  the  Laocoon  ? There  is  an  eternity 
in  all  these  things — a vivacious  principle  of  beauty  and  of 
nobleness — which  knows  no  age.  And  the  Grand  Juno, 
and  the  Minerva  in  the  Braccio  Nuovo,  and  Thorwald- 
sen’s  John  the  Baptist  and  his  hearers,  and  Christ  and  the 
Apostles.  But  I always  haver  when  I commence  on  these 
things,  and  they’ll  trot  me  at  home  if  I don’t  take  care  of 
myself.  There  is  no  trotting  on  the  Continent.  I hope 
you  go  to  the  Vatican  as  often  as  you  can,  and  that  you 
expand  your  spirit  in  St.  Peter’s.  There  also,  there  is  an 
eternity — and  a different  world  from  that  which  is  without, 
and  a different  climate.  And  the  splendid  mosaics,  and  the 
tall  beckoning  silent  figures  of  the  saints  and  martyrs,  and 
the  light  and  the  air  which  play  so  freely  through  it. 
And  observe  how  beautifully  the  dome  rests  upon  the 
four  arches  ! There  is  a Prophet  Isaiah,  by  Raphael,  in  St. 
Augustine.  Go  often  to  St.  Andrea  della  Valle,  and  taste 
Domenichino,  the  St.  John  especially.  I hope  that  you  will 
enjoy  all  these  things,  for  your  own  sake,  and  for  my  sake 
in  the  way  of  companionship  when  you  come  home — mais 
le  dejeuner  est  servi.  The  Cramers  and  Vernets  inquire 
most  kindly  always  after  you. 

Try,  Christian,  and  connect  these  works  of  art  with  the 
religious  sentiment.  That  seems  to  me  the  great  secret  of 
taste  as  well  as  of  enjoyment.  God  is  the  source  of  beauty 
— in  Him  you  find  the  spring  and  fountain-head.  My 
dear  sister,  may  He  bless  you,  etc. 


jet.  36.  LETTERS  FROM  THE  CONTINENT 


67 


27.  TO  THE  SAME. 

Geneve,  29 th  Oct.  1824. 

(The  day  of  the  month  with  me  is  entirely 
a piece  of  guess-work.) 

My  dearest  Christian, — . . . Cultivate  the  high 
friendship  and  acquaintanceship  of  God.  Be  looking  to 
Him  hourly  for  that  rich  gift  which  He  has  promised  to 
bestow — His  Holy  Spirit,  His  own  blessed  presence  in 
the  heart.  It  may  indeed  well  be  called  an  unspeakable 
gift;  no  tongue  can  speak  it,  no  heart  adequately  con- 
ceive it.  I am  looking  for  it,  my  sister,  and  I am  confident 
that  one  day  it  will  be  given.  Although  He  seem  to 
tarry,  He  yet  really  tarrieth  not.  As  I said  before, 
endeavour  to  see  God  in  the  arts.  Everything  of  sublime 
or  beautiful  touches  the  infinite.  You  can  put  no  limit 
to  the  sublime  or  the  beautiful;  the  finest  exhibitions  of 
them  only  point  you  farther  on,  and  farther  and  farther 
until  you  reach  that  Source  whence  all  things  flow.  You 
may  see  power,  and  love,  and  purity  or  holiness  in  every 
fine  work;  where  these  are  wanting,  really  beauty  and 
sublimity  are  wanting. — Farewell.  T.  E. 


68 


LETTERS  OF  THOMAS  ERSKINE. 


1825. 


CHAPTER  IV. 

Letters  at  Home,  1825-26. 

In  the  spring  of  1825  Mr.  Erskine  returned  to  Scotland, 
taking  up  his  headquarters  at  Linlathen,  where  his  “ mother 
and  sister  and  household  ” were — in  the  summer  months 
making  a round  of  the  cousinhood,  the  Dundases,  the 
Grahams,  the  Stirlings,  etc. ; in  autumn  exchanging 
visits  with  Dr.  Chalmers,  now  resident  at  St.  Andrews ; 
giving  a large  part  of  the  winter  to  his  sister,  Mrs.  Stir- 
ling, at  Cadder;  and  in  August  1826  leaving  Linlathen 
again  for  another  visit  to  the  Continent. 

The  following  letters  were  written  during  this  period  : — 

28.  TO  DR.  CHALMERS. 

Linlathen,  6th  May  1825. 

My  dear  Friend, — I am  happy  to  think  that  I am  so 
near  you  once  more.  There  are  many  subjects  on  which 
I wish  to  speak  to  you,  beyond  the  reach  and  the  extent 
of  a letter,  which  I have  been  treasuring  up  for  you  during 
my  peregrinations.  Will  you  give  me  the  geographical 
plan  of  your  life  for  the  next  month,  that  I may  see  where 
I can  cross  you  'l  I have  spent  this  last  week  in  renewing 
my  acquaintance  with  my  mother  and  sister  and  house- 
hold, and  I purpose  to  set  off  on  Monday  first,  to  make  a 
circuit  of  friendships,  beginning  with  Edinburgh,  and  then 
taking  the  Stirling  environs,  and  then  Glasgow  and  Ren- 


JET.  36. 


LETTERS  AT  HOME. 


69 


frewshire.  If  you  remain  another  month  at  St.  Andrews, 
I shall  take  you  on  my  return.  I have  a most  cordial  wish 
to  see  you,  for,  though  I have  not  given  you  much  episto- 
lary evidence  of  my  remembrance,  yet  there  are  few  whom 
I hold  so  dear.  I shall  send  you  the  speech  of  the  Duke 
de  Broglie  in  the  French  House  of  Peers,  on  the  question 
of  the  law  of  Sacrilege,  which  his  wife,  the  daughter  of 
Madame  de  Stael,  desired  me  to  give  to  you,  with  her  com- 
pliments. 

Give  my  kindest  regards  to  Mrs.  Chalmers  and  your 
children.  You  had  better  address  your  answer  to  the  care 
of  James  Dundas,  Esq.,  St.  Andrew  Square,  Edinburgh. 

T.  Erskine. 


29.  TO  MR.  MONTAGU. 

Gartur,  11th  August  1825. 

My  dear  Friend, — How  is  Mrs.  Montagu?  I have 
been  blaming  myself  for  not  making  inquiries  about  her, 
and  for  not  thanking  you  for  your  letter  and  for  Gurney’s 
book.  There  is  one  thing  that  I feel  assured  of  in  her 
case,  and  it  is,  that  she  is  one  of  those  for  whom  all  things 
work  together  for  good — she  is  a pilgrim  in  her  Lord’s 
service,  either  acting  or  suffering.  And  where  I am,  says 
He,  there  shall  My  servants  be,  I had  a letter  from  Mr. 
Noel  the  other  day,  giving  tolerable  accounts  of  Mrs.  N.’s 
health.  His  plans  are  yet  entirely  unsettled.  I should 
like  to  see  him  fixed  in  a good-sized  chapel  in  London,  or 
in  Mr.  Way’s  chapel  in  Paris,  perhaps.  What  do  you 
think  of  that  ? I heard  from  the  General  at  Yevey  lately. 
I like  these  voices  that  come  from  a distance,  reminding 
us  of  kindness  which  is  never  past,  and  of  pleasant  scenes, 
and  of  that  union  which  no  distance  can  destroy,  and  of 
that  family  who  are  travelling  all  of  them  to  the  same 
home.  I hope  you  see  the  Wal degraves  occasionally. 


70 


LETTERS  OF  THOMAS  ERSKINE. 


1825. 


I like  Mrs.  Waldegrave  very  much.  She  has  a delight- 
ful natural  disposition,  and  I am  sure  that  Mrs.  Montagu’s 
society  would  be  of  great  service  to  her.  I hope  that  you 
are  neither  at  London  nor  at  Brighton  in  this  weather,  but 
in  some  place  where  there  are  shady  trees  and  green  fields. 
Tell  Mrs.  M.  that  I have  just  met  a friend  of  hers  who  has 
been  uttering  much  kindness  of  her — Mrs.  Erskine  of  Card- 
ross,  the  sister  of  Miss  Elphinstone.  I am  going  to  Card- 
ross  to-day.  I have  not  been  there  for  nearly  twenty 
years,  but  I passed  some  part  of  my  childhood  there,  and 
it  looks  beautiful  and  venerable  to  my  memory,  like  the 
mountains  of  Neuchatel  to  you.  Are  you  going  away  to 
these  mountains  again,  do  you  think  “?  I hope  you  culti- 
vate George  Wigram’s  affection  for  you,  excellent  fellow 
that  he  is. 

Have  you  formed  any  plan  yet  for  yourselves : where 
you  are  to  live,  and  what  you  are  to  do  3 I sometimes 
regret  that  I have  not  some  fixed  necessary  employment. 
There  is  much  time  lost  when  one  has  to  consider  every 
day  how  the  day  is  to  be  spent.  And  when  we  have 
learned  to  offer  up  every  duty  connected  with  our  situation 
in  life  as  a sacrifice  to  God,  a settled  employment  becomes 
just  a settled  habit  of  prayer.  I would  not  choose  a town 
life  if  I had  my  choice ; at  the  same  time  there  is  really 
little  difference : — 

Whilst  place  we  seek,  or  place  we  shun, 

The  soul  finds  happiness  in  none  ; 

But  with  our  God  to  guide  our  way, 

’Tis  equal  joy  to  go  or  stay. 

I am  on  the  world  at  present,  paying  visits  to  my  friends. 
It  will  soon  be  all  over.  He  that  shall  come  will  come, 
and  will  not  tarry.  Give  my  affectionate  regards  to  Mrs. 
Montagu,  and  believe  me,  my  dear  Sir,  to  be  most  truly 
yours,  T.  Erskine. 


;et.  36. 


LE  TTERS  A T HOME . 


71 


30.  TO  DR.  CHALMERS. 

My  dear  Friend, — I thank  you  for  your  kind  invita- 
tion, which  I feel  anxious  enough  to  accept.  I am  quite 
sure  that  I could  work  better  in  your  house  than  I can  in 
my  own.  My  secular  business  is  really  nothing  at  present, 
but  I live  in  terror  of  it  whilst  I am  in  my  own  house.  I 
am  going  to  pay  a visit  at  Keir  and  some  other  places  in 
that  neighbourhood,  and  then  I intend  to  return  by  Edin- 
burgh. If  you  are  at  home  about  that  time,  I might  profit 
by  your  invitation.  I shall  leave  this  on  Wednesday,  if 
nothing  comes  in  the  way.  I have  had  a letter  within 
these  few  days  from  Madame  de  Broglie,  who  tells  me  that 
she  has  been  reading  your  Civic  Economy  with  much  satis- 
faction. I wish  you  would  enable  me  to  say  to  her  that 
you  have  read  her  husband's  speech  on  the  law  of  Sacrilege. 
She  has  much  of  high  and  free  mind,  and  her  thoughts 
are  all  feelings.  I wish  you  knew  her ; there  are  very  few 
people  that  I prize  like  her.  Perhaps  you  would  be  so 
good  as  to  send  me  a line  to  Keir,  Dunblane,  giving  me  an 
idea  of  your  movements  for  three  weeks  or  a month.  I 
beg  to  be  kindly  remembered  to  Mrs.  Chalmers  and  to 
Grace.  Farewell. — Yours  affectionately,  T.  Erskine. 

Linlathen,  23d  July  1825. 

It  was  not  till  some  weeks  later  that  the  visit  to  St. 
Andrews  was  made  out,  and  of  it  the  sole  remembrance  now 
is  in  this  short  note  : — 

TO  THE  SAME. 

My  dear  Sir, — I have  left  my  coloured  spectacles 
behind  me  at  St.  Andrews ; they  are  of  a greyish-blue,  in 
a red  case.  I should  not  have  troubled  you  about  such  a 
trifle,  had  it  not  been  that  I received  them  from  a De  Sta'el 


72 


LETTERS  OF  THOMAS  ERSKINE. 


1826. 


as  a memorial,  and  I should  be  sorry  to  lose  them  on  that 
account.  When  you  find  them,  keep  them  till  I come  for 
them. — Farewell.  Yours  most  affectionately,  T.  E. 

Edinburgh,  22c?  Nov. 

31.  TO  MISS  C.  ERSKINE.1 

Linlathen,  2c?  April  1826. 

My  dear  Cousin, — I often  wonder  at  the  very  little 
intercourse  that  sometimes  passes  between  persons  who 
feel  very  closely  knit  together.  I feel  very  near  to  you, 
and  yet  what  is  the  amount  of  our  intercourse  through  the 
year1?  This  world  is  a place  for  making  acquaintances 
rather  than  for  cultivating  friendships.  We  cannot  culti- 
vate friendship  here — we  must  just  stop  a little ; and,  in 
the  meantime,  let  us  cultivate  that  only  friendship  which 
we  can  cultivate  here,  a friendship  with  that  Friend  who 
sticketh  closer  than  any  created  friend,  even  with  Him  who 
loved  us  and  gave  Himself  for  us,  and  hath  made  us  unto 
our  God  kings  and  priests.  Ay,  this  is  the  friendship  that 
is  worth  having,  and  it  is  the  root  of  all  other  friendships. 
We  shall  be  good  friends  of  each  other  in  that  city  of  God 
if  we  are  here  friends  to  its  King.  Many  of  our  friends 
are  gone  to  that  city,  and  are  joined  to  the  cloud  of  wit- 
nesses who  bore  their  testimony  that  the  reproach  of  Christ 
is  greater  riches  than  the  treasures  of  this  world,  and  His 
cross  greater  happiness  than  its  ease.  They  now  know 
both  parts  of  the  inheritance,  both  the  suffering  and  the 
glory ; and  they  see  that  suffering  is  the  thing  out  of  which 
God  makes  glory — it  is  the  raw  material  of  glory.  Have 
you  got  the  Pilgrim’s  Progress  ] Read  the  account  of  Mr. 
Standfast’s  passing  over  the  river  near  the  end  of  Christian’s 

1 The  Rev.  Dr.  John  Erskine  had  nine  sons  and  five  daughters,  of  whom 
only  one  son  and  three  daughters  survived  him.  The  eldest  daughter,  Mary, 
was  Mrs.  Stuart  of  Dunearn — the  youngest,  Christian,  was  the  cousin  to 
whom  this  letter  was  addressed. 


JET.  37. 


LETTERS  A T HOME. 


73 


pilgrimage.  There  are  two  young  sufferers  that  I wish  to 
hear  about  and  whom  you  care  and  know  about, — Ly.  L. 
B.  and  J.  E.1  For  I think  of  her  as  one  on  whom  I 
trust  that  the  new  name  is  written,  and  though  I have 
never  seen  her  to  my  knowledge,  yet  my  expectation  of 
her  society  through  eternity  gives  me  the  feeling  of  tried 
acquaintanceship. 

32.  TO  MISS  STUART.2 

C adder,  14 tli  June  1826. 

My  dear  Miss  Stuart, — I wish  to  let  you  understand 
that  my  love  and  reverence  for  your  father  have  not  died 
with  him,  but  that  he  still  holds  his  place  in  my  affection 
and  in  my  gratitude.  I have  to  bless  God  for  my  acquaint- 
ance with  him.  I found  in  him  a friend,  and  a father,  and 
a guide.  The  intercourse  which  I had  with  him  was  a con- 
tinual incitement  to  me  in  the  search  after  God,  and  I 
regard  it  as  one  of  the  talents  of  which  I have  to  give  in 
an  account ; and  I now  feel  how  negligent  I was  in  the 
use  of  it.  I did  not  know  a human  being  on  this  earth  on 
whose  faithful  and  affectionate  friendship  I more  confi- 
dently relied,  and  he  is  now  in  glory — in  the  second  part 
of  the  inheritance.  He  suffered  with  Christ  I believe  here, 
and  now  I feel  a joyful  assurance  that  he  reigns  with  Him. 
His  soul  had  the  mark  of  God  upon  it.  The  desire  of  his 
soul  was  after  God,  and  his  business  was  to  understand  the 
will  and  word  of  God.  I think  that  it  was  on  the  Monday 
after  he  was  taken  ill  that  he  said  to  me,  as  I was  pressing 
his  hand  on  taking  leave,  “ I hope  to  spend  an  eternity  with 
you .”  Amen. 

1 Lady  Lucy  Bruce,  afterwards  Lady  Lucy  Grant  of  Kilgraston,  and  Miss 
J ane  Erskine,  daughter  of  Mr.  E.  Erskine  of  Bombay. 

2 Daughter  of  Dr.  Charles  Stuart. 


74 


LETTERS  OF  THOMAS  ERSKINE. 


1826. 


33.  TO  M.  MERLE  d’AUBIGNE. 

Linlathen,  Dundee,  2 Qth  June  1826. 
My  dear  Friend  and  Brother, — Grace,  mercy,  and 
peace  be  unto  you ! Perhaps  you  think  that  I have  been 
ungrateful  and  forgetful  of  the  claims  of  friendship  with  re- 
gard to  you,  but  there  is  not  a man  breathing  on  the  earth 
whom  I love  more  than  you,  or  think  of  more  frequently. 
Take  this  assurance  in  place  of  a regularly  sustained 
epistolary  correspondence.  Well,  how  are  you  getting  on 
in  the  pilgrimage'?  Oh,  what  I wish  is,  that  spiritual 
eye,  and  ear,  and  heart,  that  might  see,  and  hear,  and 
feel  God  in  everything — in  every  object  of  nature,  in  every 
event  of  time,  in  every  duty,  every  difficulty,  every  sorrow, 
every  joy.  Enoch  walked  with  God,  and  God  took  him. 
What  a history  of  a life  below  and  a removal  to  a life 
above ! Such  a life  below  let  us  try  to  lead,  my  friend,  and 
let  us  daily  learn  to  count  all  things  but  loss  for  the  excel- 
lency of  the  knowledge  of  Christ  Jesus.  I should  like  well 
to  be  with  you  for  a little  while ; it  is  a pleasure  to  me  to 
feel  with  you,  and  to  think  with  you,  and  to  know  also 
that  you  have  a pleasure  in  letting  your  spirit  walk  with 
mine.  It  is  possible  that  I may  be  on  the  Continent  soon 
again,  and  you  will  be  one  of  my  attracting  points,  but  I 
shall  let  you  know  before,  and  arrange  with  you  our  times 
of  meeting.  I know  not  what  may  have  been  your  lot 
since  I parted  with  you,  whether  sorrowful  or  joyful,  but  I 
trust  that  it  has  been  accompanied  with  a Father's  blessing 
to  your  soul.  As  I look  upon  you  as  one  of  God’s  children, 
I may  presume  that  you  have  had  sorrow,  for  the  promise 
is,  “ In  the  world  ye  shall  have  tribulation ; in  Me  ye  shall 
have  peace.”  How  sweet  the  promise  is ! How  consoling 
to  receive  tribulation  as  the  fulfilment  of  a Father’s  promise 
— as  the  private  cipher  agreed  on  between  the  Saviour  and 


JET.  37. 


LETTERS  A T HOME. 


75 


the  saved!  I have  been  seeing  a good  deal  of  sorrow 
lately,  and  I have  myself  drunk  a little  of  that  salutary 
cup — Ye  shall  drink  of  the  cup  that  I drink  of.  Is  it  not 
a high  privilege  to  partake  with  the  King  of  Righteousness 
and  the  King  of  Peace — the  friend  of  the  friendless,  my 
refuge,  my  portion?  You  will  have  felt  with  the  poor 
Moneys,  both  in  their  sorrow  and  in  their  consolation  with 
which  our  gracious  Lord  has  visited  their  wounded  hearts. 
Remember  me  kindly  to  the  M — family.  My  sister, 
whom  you  saw  at  Brussels,  and  Mr.  Stirling,  are  in  the 
same  house  with  me  at  present,  and  they  send  you  their 
kindest  regards.  You  gained  their  affections  very  much, 
and  I liked  them  the  better  for  liking  you  so  well.  Fare- 
well, my  dear  friend.  Remember  me  before  the  throne 
where  the  answerer  of  prayer  sits,  and  ask  for  me  what  you 
feel  that  you  need  for  yourself — a heart  devoted  singly  to 
God,  breathing  after  communion  with  Him,  and  consecrating 
all  its  movements  to  His  service.  When  you  write  to  your 
mother,  give  her  my  affectionate  regards. — Yours,  in  the 
bond  which  endures,  T.  Erskine. 

34.  TO  MRS.  MONTAGU. 

Linlathen,  Thursday , 13th  July  1826. 
My  dear  Mrs.  Montagu, — . . . Malan  has  been  a 
good  deal  in  Scotland.  I daresay  he  has  been  a good 
deal  disappointed  with  many  things  and  persons  that  he 
has  seen  here.  Religion  in  Scotland  is  too  much  a thing 
of  science,  and  too  little  a thing  of  personal  application 
and  interest.  His  reality  pleases  me  very  much ; but  I 
cannot  go  along  with  his  continual  demand  of  assurance 
of  salvation  from  every  person  that  he  meets.  I think 
that  he  confounds  two  things  which  are  distinct — pardon 
and  salvation.  Pardon  is  a free  gift  without  respect  of 
character  in  those  who  receive  it ; salvation  respects  the 


76 


LETTERS  OF  THOMAS  ERSKINE. 


1826. 


character,  and  is  in  fact  only  another  name  for  sanctification ; 
it  arises  from  the  spiritual  understanding  and  belief  of  the 
pardon  revealed  to  the  soul  by  the  Spirit  of  God.  I believe 
that  I have  the  first,  viz.,  pardon,  for  I read  that  the  blood 
of  Christ  cleanseth  from  all  sin ; but  I cannot  believe  that 
I have  salvation  when  I feel  the  evil  heart  of  unbelief  op- 
posing the  will  of  God  within  me. 

Prayer  is  our  business  in  this  world — prayer  for  that 
all-efficient  Spirit,  who  can  make,  and  who  alone  can  make, 
all  things  new.  I need  that  operation.  I feel  that  I can 
do  nothing. — Yours  affectionately,  T.  Erskine. 

35.  TO  MISS  C.  ERSKINE. 

Linlathen,  9 th  August  1826. 

My  dear  Cousin, — I hope  you  don’t  think  that  I have 
forgotten  you  because  I have  never  inquired  after  you  since 
I left  you.  I can  assure  you  that  it  is  not  with  me,  “ out 
of  sight  out  of  mind.”  But  my  heart  has  been  sore  occu- 
pied with  many  things — with  parting  from  my  friends  and 
from  my  duties.  I sometimes  question  whether  I am  right, 
and  that  is  a heavy  question  when  the  answer  is  not  per- 
fectly clear.  I think  I am  right,  but  yet  I desert  a post  which 
cannot  be  otherwise  filled.  I trust  that  the  Good  Shep- 
herd will  lead  me,  and  make  me  to  hear  His  voice,  and 
follow  it.  My  heart  often  wanders  down  your  lane,  and 
enters  your  quiet  dwelling,  and  sits  down  with  you,  and 
escapes  into  the  past  and  the  future,  the  two  great  eter- 
nities between  which  the  present  stands  as  an  agitated 
point.  The  past  is  with  God,  and  the  future  is  with  God, 
and  so  also  is  the  present,  but  we  don’t  feel  this  so  much. 
There  is  too  much  emotion  connected  with  the  present  to 
allow  us  to  see  it  as  it  really  is.  Eternity  is  to  my  mind 
just  the  same  thing  as  God,  and  when  I lose  myself  in 
eternity,  I feel  that  I lose  myself  in  God.  That  is  a good 


JET.  37. 


LETTERS  AT  HOME. 


77 


way  of  losing  ourselves,  is  it  not  ? That  loss  is  great  gain. 
I remember  you  at  least  twice  a day — in  connection  with 
eternity,  and  in  connection  with  some  earthly  friends  whom 
you  love.  I have  given  you  Dr.  Stuart’s  place.  No,  I can- 
not say  that ; he  shall  keep  his  own  place  in  my  heart, 
though  he  wants  not  the  prayers  of  his  friends.  I hope 
that  you  are  getting  on  pretty  well,  in  spirit,  and,  if  it  be 
God’s  will,  in  body  also.  Do  you  hear  from  Eachel  occa- 
sionally 1 She  is  a faithful  correspondent  and  a faithful 
friend.  I like  to  say  that  of  her  to  one  who  knows  how 
true  it  is.  How  is  Miss  Stuart  h I trust  that  she  is  reap- 
ing the  precious  fruits  of  affliction,  and  that  she  drinks 
more  of  the  Fountain  now  that  her  chief  cistern  is  broken. 
I expect  to  be  in  town  in  about  a week,  when  I hope  to 
see  you  a little  before  I go  hence,  and  to  take  another  tack 
of  my  key , and  another  turn  in  Heriot’s  green.  Farewell. 
Believe  me,  with  love  and  affection,  to  be  yours,  T.  E. 

1 Peter  v.  1 0. 

36.  TO  HIS  SISTER  MRS.  STIRLING. 

Sept.  1826. 

My  Kitty, — ...  I saw  Warwick  Castle  and  Kenil- 
worth, and  a very  beautiful  country  about  Wellsbourne. 
The  day  that  we  arrived  from  Hinckley  there  was  a shower 
of  hail  that  broke  a great  deal  of  the  glass  of  the  neigh- 
bourhood, killed  partridges  and  poultry,  and  cut  cucumbers 
in  two.  William  is  a devoted  fox-hunter.  Lord  Mackenzie 
says  that  a man  might  as  well  be  hanged  as  be  a fox-hunter, 
for  he  is  utterly  lost  to  the  use  of  life.  Lord  M.  may  have 
a right  to  speak,  for  he  is  useful ; but  I think  an  idle  tra- 
veller is  as  much  lost,  and  might  be  taken  up  and  hanged 
on  equally  good  grounds.  Write  to  me  to  Paris,  chez 
Lafitte ; I shall  send  also  to  Poste  Eestante,  of  course ; and 
let  me  know  your  plans  for  the  winter.  If  we  lived  nearer, 


78 


LETTERS  OF  THOMAS  ER SEINE. 


1826. 


we  would  be  mutual  helps.  I hope  to  improve  my  absence 
at  present  by  cultivating  the  opportunity  of  intercourse 
with  God,  uninterrupted  by  the  creature ; I desire  to  know 
what  that  life  is  which  is  hid  with  Christ  in  God — to  know 
it  experimentally  as  my  own  life,  to  feel  Christ  as  the 
fountain-head  of  my  life,  a fountain  out  of  the  reach  of 
danger.  That  is  the  only  safe  life,  is  it  not,  my  dear 
sister  ] Oh,  let  us  not  be  half  Christians ; I have  been 
that.  Kitty,  I hope  it  may  please  God  to  give  you  and 
me  to  know  what  flesh  and  blood  cannot  reveal  to  us. 
The  thought  of  you  is  to  me  always  a cheering,  pleasing 
thought ; you  are  a part  of  all  my  expectations  of  worldly 
happiness.  Oh,  may  we  be  conducted  to  one  of  those 
mansions.  Love  to  Charles ; I love  him.  T.  E. 

37.  TO  MISS  C.  ERSKINE. 

London,  7 th  September  1826. 

My  dear  Cousin,— I must  pay  you  one  more  little 
visit  before  I leave  the  country.  I sleep,  or  more  properly 
spend,  this  night  on  board  the  steam-packet  for  Boulogne, 
and  then  the  sea  will  separate  between  me  and  you,  and 
much  of  what  is  dear  to  me  on  this  earth.  I have  been 
detained  beyond  my  purposed  time  by  different  circum- 
stances. Indeed,  I expected  to  have  been  in  Geneva  before 
now ; but  it  is  always  soon  enough  to  leave  one's  country. 
London  is  to  me  at  present  a desert.  I have  hardly  a 
friend  in  town.  Mrs.  Rich,1  and  Christy,  and  Maria,  make 
up  my  account,  with  a few  stragglers.  I am  just  going  to 
try  Mrs.  Oliphant.  I expect  to  meet  on  the  other  side  of 
the  water  with  the  Torphichens2  and  dear  Katherine  and 

1 Daughter  of  Sir  James  Mackintosh. 

2 Mr.  Erskine’s  cousin  Margaret,  second  daughter  of  John  Stirling,  Esq. 
of  Kippendavie  and  Kippenross,  married  James  Sandilands,  tenth  Lord 
Torphichen. 


AT.  37. 


LETTERS  AT  HOME . 


79 


Jane.1  The  Continent  has  something  of  the  home  feeling 
about  it  as  long  as  they  remained  there,  and  now  I have 
friends  there — real  friends — friends  for  eternity.  But  the 
home  feeling  is  wanting,  the  charm  of  blood-relation- 
ships grows  upon  me  very  much.  I love  my  kindred,  and 
much  reason  have  I to  thank  God  that  so  many  of  my 
kindred  according  to  the  flesh  belong  to  the  family  of 
heaven.  Christy  and  Maria,  I am  glad  to  find,  like  Edin- 
burgh, and  will  probably  return  there  soon  to  reside.  You 
are  one  of  their  chief  points  of  attraction.  There  is  some- 
thing very  interesting  to  me  in  their  silent  unexpressed 
affection.  They  are  true  people,  but  their  loss  is  that  they 
have  never  had  anything  either  to  do  or  to  think  of.  They 
seem  to  be  without  excitement.  Would  you  prefer  having 
too  little  or  too  much  excitability  ? 

Hold  me  in  your  memory  as  I do  you,  near  and  dear. 
Give  my  kind  regards  to  Miss  Stuart,  whom  I often  think 
of  as  her  dear  father’s  representative.  When  and  where 
shall  we  meet  again  3 In  the  Lord,  and  in  the  Lord’s 
time.  Bemember  me  kindly  to  your  brother  and  any 
friends.  I could  send  friendly  words  to  your  garden,  and 
your  sun-dial,  and  your  elder-bush,  and  your  quiet  Lane.2 

1 His  sister-in-law  and  cousin  Mrs.  James  Erskine,  and  her  sister  Miss 
Jane  Stirling. 

2 Dr.  Erskine’ s family  lived  in  Lauriston  Lane. 


80 


LETTERS  OF  THOMAS  ERSKINE. 


1826. 


CHAPTER  V. 

Letters  from  the  Continent,  1826-27. 

38.  TO  HIS  SISTER  MRS.  PATERSON. 

Paris,  2d  October  1826. 

My  dear  Davie, — Yesterday  was  your  birthday,  and 
it  was  also  Sunday,  and  I thought  much  of  you  and  yours 
during  its  services.  For  the  first  time  in  my  life,  I re- 
ceived the  sacrament  twice  on  one  day  : first,  according  to 
the  Church  of  England,  at  Mr.  Way’s ; and  again  in  the 
evening,  at  a small  reunion  of  French  Protestants,  under 
Mr.  Olivier,  one  of  the  exiles  from  the  Canton  de  Yaud. 
This  last  service  was  very  simple  and  very  sweet.  It  was 
between  8 and  9 o’clock  at  night.  It  was  a supper;  the 
meeting  was  assembled  just  to  break  bread  and  pray. 
Olivier’s  address  was  on  the  duty  of  purging  out  the  old 
leaven  when  we  keep  this  feast.  The  characteristic  of  all 
these  persecuted  Christians  is  reality,  and  oh  reality  is 
everything ! They  have  found  religion  to  be  a thing  worth 
suffering  for,  they  have  found  it  a support  under  suffering ; 
and  they  speak  of  it  to  others,  not  as  of  a logical  system,  but 
as  of  a new  life,  a heavenly  strength,  a very  present  help 
in  trouble,  and  a medicine  and  a remedy  for  every  evil 
under  the  sun.  My  dear  Davie,  I knew  that  you  would 
be  thinking  of  me,  and  thus  we  met  together.  May  the 
Lord  unite  us  in  the  bond  of  Christian  love,  and  faith,  and 
hope.  ...  I read  the  53d  Psalm  this  morning,  and  I 


-*T.  38. 


LETTERS  FROM  THE  CONTINENT. 


81 


thought  how  many  fools  this  vain  world  holds.  I felt  my 
heart  condemn  me  as  one  of  them.  . . . 

I have  been  walking  in  the  Tuileries  with  Merle,  and 
talking  with  him  about  many  things.  You  remember  he 
had  written  to  me  about  a proposal  that  he  should  be  the 
tutor  of  the  Prince  of  Orange’s  family.  He  has  been  hesitat- 
ing about  accepting  it,  from  conscientious  motives;  for 
there  is  another  governor,  and  he  fears  that  he  may  not  have 
full  liberty  in  giving  such  religious  instruction  as  he  may 
think  proper,  in  consequence  of  the  interference  and  opposi- 
tion of  this  man.  As  we  came  home,  we  met  Mr.  Lewis 
Way,  who  was  coming  on  horseback  to  call  on  me.  He  was 
looking  up  at  the  Column  in  the  centre  of  the  Place  Yen- 
dome,  and  he  repeated  a tirade  of  thirty  or  forty  blank 
verses  on  the  subject,  composed  on  the  occasion ; very  good 
indeed.  He  told  me  that  the  colossal  statue  of  Napoleon, 
which  was  made  to  stand  on  the  top  of  it,  was  now  at  the 
foot  of  the  Duke  of  Wellington’s  staircase.  . . . Farewell. 
I am  going  to  my  table-d’hote.  Yours  affectionately. 

Oct . 4 th. — I intend  to  set  out  for  Geneva  to-morrow. 

39.  TO  MISS  RACHEL  ERSKINE. 

Coppet,  1st  November  1826. 

Dear  Cousin  Eachel, — It  is  near  midnight,  and  I 
set  off  to-morrow  morning  early  for  the  Simplon.  It  is 
not  therefore  with  the  idea  of  writing  a long  letter  at 
present  that  I sit  down  now,  but  with  the  view  of  begin- 
ning one,  which  may  bear  some  marks  of  .my  journey  from 
this  to  Venice,  and  which  may  bear  testimony  to  you  of 
my  love  for  you,  whether  I am  in  England,  or  Switzerland, 
or  Italy.  I leave  several  real  friends  here — most  interest- 
ing,  affectionate,  confidential  friends  ; and  there  are  in  fact 
as  many  of  them  as  might  satisfy  any  moderate  appetite  for 
friendship.  I certainly  could  not  have  thought  it  possible 

F 


82 


LETTERS  OF  THOMAS  ER SHINE. 


1826. 


for  a stranger  to  have  furnished  himself  with  such  an  assort- 
ment of  that  article  in  so  short  a time.  This  house,  for 
one,  has  been  a home  to  me,  and  the  family  have  been  my 
brothers  and  my  sister.  There  has  been  sorrow  here  also 
amongst  my  friends;  indeed,  my  friends  have  a sort  of 
luck  for  sorrow ; but  good-night,  you  shall  have  a little 
more  from  the  Simplon. 

Friday  night , Brigue. — I left  Coppet  on  Thursday  morn- 
ing. There  are  very  few  people  in  the  world,  at  home  or 
abroad,  that  I like  half  as  well  as  I like  Madame  de  Broglie, 
there  is  such  a truth  about  her,  such  a superiority  to  every- 
thing that  is  little  and  low  in  character,  such  an  activity 
of  occupation  with  the  thoughts  and  interests  of  eternity, 
such  an  expansion  of  fine  and  high  mind  dedicated  to  Him 
from  whom  it  comes,  and  such  a depth,  and,  at  the  same 
time,  a naiveU  of  sentiment.  And  I have  received  from 
her  the  kindness  of  sisterly  friendship.  She,  and  her  hus- 
band, and  her  brother  were  up  to  bid  me  adieu  at  7 in  the 
morning.  . . . You  have  often  heard  me  speak  of  Madame 
Vernet,1  whom  I like  second  best  here.  I wish  you  knew 
her.  She  has  all  the  warmth  and  energy  of  heart  that 
cousin  Annie  had — a continual  spring-tide  of  strong  and 
generous  feeling.  She  always  puts  me  in  mind  of  the  well 
of  waters  springing  up  unto  everlasting  life.  I have  con- 
versed many  hours  with  her,  and  I never  felt  her  feeling 
flag  for  an  instant, — it  is  an  unfailing  stream  from  the 
fountain  above.  Her  intellect  is  far  from  being  of  the  first 
order,  naturally,  and  it  has  not  been  much  cultivated ; but 
her  heart,  impregnated  by  religion,  is  full  of  genius.  I have 
said  that  I liked  her  second  best,  and  yet  were  I permitted 
and  required  to  change  altogether  with  any  other  human 
being — character,  hopes,  feelings,  for  time  and  eternity — I 

1 One  of  the  Pictet  family,  mother-in-law  of  Diodati  and  of  the  Baron 
de  Stael. 


jet.  38.  LETTERS  FROM  THE  CONTINENT  83 

think  that  I should  name  Madame  Vernet.  You  will  think 
it  curious  that  I should  make  any  comparison  between  her 
and  cousin  Annie  when  I tell  you  that  she  has  not  a single 
particle  of  merriment  in  her  composition.  She  is  essentially 
serious.  You  remember  what  Bishop  Burnet  says  of  Leigh- 
ton, that  he  had  known  him  twenty  years,  and  that  he  had 
never  all  that  time  known  him  to  say  a word  or  do  an  ac- 
tion that  he  would  not  wish  to  have  been  the  last  word  or 
action  of  his  life.  I have  not  known  Madame  Vernet 
twenty  years,  but  in  other  respects,  I could  say  the  same 
thing  of  her.  I arrived  here  this  morning  and  made  an 
attempt  to  get  up  the  mountain,  but  there  has  been  and  is 
a heavy  fall  of  snow,  and  I was  forced  back  again.  Sir  N. 
and  Lady  Mildmay  are  fellow-prisoners  with  me  here. 
We  dined  together  as  fellow-sufferers.  Oh  ! it  is  a land  of 
beauty  this — of  beauty  that  thrills  the  heart.  I can  weep 
at  will  whilst  I look  at  it.  There  is  a deep  melancholy  in 
the  highest  order  of  natural  beauty,  and  a holiness.  It 
seems  to  recall  the  original  state  of  man,  and  to  reproach 
him,  and  yet  to  compassionate  him  for  having  lost  it.  I 
don’t  wonder  at  your  remaining  unseduced  by  Sully’s 
chateau,  but  if  you  came  here,  I would  not  answer  for 
your  nationality.  No,  nor  yet  for  Mrs.  Graham’s,  which 
I conceive  is  still  stronger  than  yours.  But  I must  say 
good-night.  Here  is  a text  for  you,  “ And  now,  little  chil- 
dren, abide  in  Him,  that  when  He  shall  appear  we  may  have 
confidence,  and  not  be  ashamed  before  Him  at  His  coming.” 
Saturday , 4 th  November . — Still  at  Brigue.  The  moun- 
tain is  still  inaccessible,  but  the  snow  has  ceased  to  fall, 
and  the  sun  has  shown  himself.  I have  been  walking  and 
wandering  at  this  place  in  the  midst  of  the  Alps.  I went 
into  a churchyard,  and  was  attracted  by  a lighted  candle 
at  the  end  of  a low  long  vault.  I found  that  the  candle, 
as  usual,  was  standing  before  a crucifix ; but  the  walls  of 


84 


LETTERS  OF  THOMAS  ERSKINE . 


1826. 


the  vault  on  each  side  were  lined  with  human  skulls,  piled 
one  above  another,  from  the  ground  to  the  roof.  It  is  a 
shocking  sight.  The  eyeless  holes  have  such  a fixed  stare, 
and  the  jaws  grin  so  ghastly, — the  palace  of  the  soul,  with- 
out its  tenant.  My  friend  Gaussen,  at  Geneva,  holds  that 
the  spirit  is  in  a state  of  total  insensibility  from  the  instant 
of  death  until  the  instant  of  the  general  resurrection.  The 
interval  between  death  and  judgment  is  in  this  way  abso- 
lutely annihilated  for  them.  Their  last  thought  in  this 
world  will  be  instantaneously  followed  by  the  sound  of  the 
last  trumpet.  Their  eye  has  just  before  death  rested  on 
the  face  of  a friend  on  earth.  The  eye  is  closed,  and  instan- 
taneously opened  to  behold  the  Saviour  descend  from 
heaven  with  clouds  and  great  glory.  If  this  be  the  case 
(which,  however,  I cannot  make  up  my  mind  to  entirely) 
when  we  look  on  the  spectacle  of  death,  it  is  striking  to 
reflect  that  our  accountable  existence  is  passing  during  a 
period  which  is  to  the  dead  absolutely  nothing,  and  that 
the  first  thought  which  will  stir  the  beings  to  whom  these 
trappings  once  belonged,  and  still  belong  perhaps,  is  to  be 
a thought  excited  by  the  sight  of  Christ  coming  in  power. 

Sunday , 5 th — Still  at  Brigue.  I have  spent  this  day 
among  the  sanctities  of  nature — -amongst  glens,  and  green 
glades,  and  water-falls,  and  towering  rocks,  and  autumnal 
colours,  and  fallen  leaves,  and  gushing  springs.  There  is 
something  delightful  in  coming  upon  a fine  water-fall  by 
surprise,  as  it  were,  unconducted  to  it  even  by  a footpath, 
so  that  you  may  almost  consider  yourself  as  the  discoverer 
of  it.  Many  such  I saw  to-day  living  in  their  own  loveli- 
ness, unseen  and  unadmired.  God  made  them  and  He 
pronounced  them  good,  and  the  smile  of  His  approbation 
seems  still  to  dwell  upon  them,  unpolluted  and  unmixed 
with  the  stupid  gaze  of  man.  The  Rhone  (before  entering 
the  Lake  of  Geneva)  passes  by  this  place,  soon  after  issuing 


jet.  38.  LETTERS  FROM  THE  CONTINENT 


85 


from  the  glacier;  and  as  he  hurries  along,  he  receives  supplies 
from  the  mountains  which  line  his  route.  Each  of  these 
supplies  forms  a beautiful  glen,  branching  off,  higher  up, 
into  smaller  ones,  and  exhibiting  every  variety  of  beauty ; 
and  then  the  vegetation,  though  vastly  inferior  to  the  south 
side  of  the  mountain,  is  still  very  rich,  fine  sweet  chestnuts 
and  walnuts,  and  every  kind  of  bush  and  shrub.  I read 
several  psalms  in  these  little  sanctuaries.  Forty-second 
psalm,  “ deep  calleth  unto  deep/’  water-fall  calleth  to  water- 
fall. His  afflictions  followed  so  hard  one  upon  another,  that 
they  seemed  to  call  to  each  other.  Do  you  ask  for  a heart 
which  pants  after  God,  which  thirsts  after  Him,  which 
renounces  every  other  dependence,  which  chooses  Him  for 
its  portion  % I have  been  reading  to-day  a new  little  work 
of  Malan’s.  It  is  called  la  Mort  du  Fils  AM.  It  is  the 
history  of  a death-bed  conversion.  It  is  very  delightful 
to  think  of  the  inexhaustible  riches  of  the  love  of  God  in 
Christ  Jesus.  I have  seen  a death-bed  lately.  Robert 
Melville,  Lord  Leven’s  brother,  died  at  Geneva  a few  days 
ago.  I have  a particular  destiny  for  witnessing  such  scenes. 
May  He  whose  providence  leads  me  into  them,  bless  them 
to  my  soul.  Oh  that  He  would  teach  me  Himself  the  im- 
port of  eternity  ! I bless  his  name  for  what  he  has  revealed 
to  me,  and  am  confounded  before  Him  when  I think  how 
unfaithful  and  how  negligent  I have  been  under  all  His 
communications  and  invitations.  I wrote  to  cousin  C. 
before  his  death.  I ought  to  have  kept  the  letter 
till  the  history  was  finished ; but  I wrote  Christian 
immediately  afterwards,  and  requested  her  to  write  the 
accounts  to  Lauriston.  Your  last  letter  was  a great  treat 
to  me,  but  all  your  letters  are  treats  indeed.  I hope  to  be 
on  the  top  of  the  mountain  to-morrow.  “ Lead  us  to  the 
Rock  that  is  higher  than  we.”  Good-night. 

This  day  was  a festival.  The  people  are  Roman  Catholics, 


86 


LETTERS  OF  THOMAS  ER SHINE. 


1826. 


and  whilst  I was  out  on  my  travels,  and  in  the  very  midst  of 
all  the  adorations  of  nature,  I came  across  a procession,  con- 
sisting of  the  greater  part  of  the  population  of  this  neigh- 
bourhood (as  I should  imagine),  clergy  and  laity,  in  cowls, 
and  gowns,  and  coats  of  divers  colours,  carrying  the  host 
and  banners,  and  flags  of  every  description.  Sometimes 
they  sung,  and  sometimes  they  knelt ; and  ever  and  anon 
there  was  a discharge  of  musketry,  and  then  a peal  of 
church  bells.  It  is  a woful  business.  Their  picturesque 
appearance  amongst  these  rocks  and  thickets  is  a very 
poor  compensation  to  the  heart  for  the  delusion  out  of 
which  such  scenes  proceed,  and  which  is  strengthened  by 
them.  These  mummeries  are  so  little  like  intercourse  with 
the  God  of  holy  love,  and  that  is  our  God  and  our  Father. 
I wonder  how  Mary  Graham  is  to-day,  and  our  other  inva- 
lids, Jane  Erskine,  George  Mac,  Lady  Lucy.  I left  a poor 
friend  in  Geneva,  with  a child  in  a fever,  and  this  day  was 
to  be  the  critical  day,  the  doctors  told  her.  Her  husband 
was  at  Berne,  so  ill  that  she  dare  not  write  the  whole  truth 
to  him  for  fear  of  killing  him.  Their  only  surviving  child. 
They  had  lost  another  five  months  ago  ; but  the  father,  and 
the  mother,  and  the  child  (though  only  nine)  are  all  Chris- 
tians. They  are  in  possession  of  the  only  remedy  for  every 
evil  under  the  sun.  I like  them  well.  What  a privilege 
to  be  permitted  to  commend  our  friends  to  God,  to  know 
that  they,  as  well  as  we,  are  in  the  hands  of  a Father,  who 
afflicteth  not  willingly,  but  for  our  profit,  that  we  might 
be  partakers  of  His  holiness  ! 

Tuesday  7th,  Simplon. — I remained  Monday  at  Brigue, 
and  had  a delightful  walk.  I thought  cousin  Manie  would 
have  been  enchanted  with  it,  but  it  requires  strength  to 
have  the  full  enjoyment  of  that  country — muscles  fit  for 
climbing,  and  practised  in  it.  The  roads  by  which  we 
must  penetrate  into  its  beauty  and  its  mystery  are  more 


jet.  38.  LETTERS  FROM  THE  CONTINENT. 


87 


like  chamois-paths  than  man-paths.  The  character  of 
adventure  and  enterprise  that  belongs  to  these  walks  adds 
much  to  their  interest  in  my  estimation.  If  I had  had 
paper  and  ability,  I should  have  liked  to  have  taken  a sketch 
of  a most  curious  scene  which  I came  upon— a branch  of 
the  Rhone  coming  out  of  an  immense  hole,  that  recalled 
to  me  both  the  crater  of  Vesuvius  and  the  Coliseum.  I 
need  not  attempt  to  describe  it,  but  it  is  worth  going  a 
good  way  to  see.  And  now  I am  on  the  top  of  the  Simplon, 
surrounded  by  eternal  snows.  The  ascent  was  very  diffi- 
cult. The  road  was  very  poorly  cut  through  the  snow, 
rather  trodden  indeed  than  cut ; and  even  that  barely  wide 
enough  for  one  carriage,  so  that  it  was  a prodigious  embar- 
ms  the  meeting  with  other  carriages  coming  down.  I 
don’t  believe  that  more  than  two  feet  of  snow  had  fallen,  but 
the  road  was  in  many  places  covered  with  avalanches  to  the 
depth  of  several  feet.  The  views  were  very  magnificent, 
as  you  may  suppose.  Our  wheels  were  taken  off,  and  we 
were  placed  on  traineaux  or  sledges,  which  slide  more  easily 
along  the  snow,  and  have  the  advantage  of  not  sinking. 
The are  still  my  fellow-travellers.  They  are  remark- 

ably civil,  but  I have  been  accustomed  to  such  a different 
style  of  society,  that  I don’t  find  them  at  all  satisfactory, 
— they  know  nothing  of  God  or  eternity.  What  an  extra- 
ordinary, and  what  an  awful  thing  to  say  of  any  one  born  and 
educated  in  England,  the  land  of  Bibles — of  any  one  born  to 
die,  and  whose  happiness  through  eternity  depends  entirely 
on  the  nature  of  his  relation  with  God.  Blessed  is  the  man 
whom  Thou  choosest,  0 Lord,  and  causest  to  approach 
unto  Thee.  Grant  to  us  that  we  may  approach  near  unto 
Thee,  that  we  may  dwell  in  the  secret  of  the  Most  High,  and 
abide  under  the  shadow  of  the  Almighty.  Good- night,  my 
dear,  dear  Rachel.  May  God  bless  you  and  repay  your 
kindness  to  me  a hundred-fold  in  the  blessings  of  eternity. 


88 


LETTERS  OF  THOMAS  ERSKINE. 


1826. 


8th , Wednesday. — I hail  you  from  Italy.  I am  now  at 
Baveno,  on  the  Lago  Maggiore.  I have  been  here  twice 
before,  and  I have  always  stopped  a day  or  two.  The 
scenery  is  enchanting,  the  sky  without  a cloud,  and  the 
moon  reflected  by  the  lake  and  the  distant  Alpine  snows. 
The  descent  from  the  Simplon,  on  the  Italian  side,  is  much 
more  striking  than  on  the  Swiss  side.  The  immense  masses 
of  rock,  thrown  together  and  piled  one  above  another, 
give  the  idea  of  the  ruins  of  a world.  Nothing  of  man  is 
to  be  seen,  except  the  road  on  which  we  travel,  which  is, 
to  be  sure,  a wonderful  work.  The  snow  lay  thick  till  near 
the  foot  of  the  mountain.  The  road  follows  the  course  of 
a torrent  which  bursts  its  way  through  a narrow  ravine,  in 
many  places  scarcely  wide  enough  to  admit  of  the  road. 
The  precipitous  rocks  on  each  side  are  the  very  image  of 
irresistible  strength.  Sometimes  they  rise  like  a wall,  per- 
pendicularly for  many  hundred  feet,  and  sometimes  they 
assume  the  varied  shapes  of  ancient  battlements  and  barti- 
sans.  As  the  torrent  seldom  runs  many  hundred  yards 
perfectly  straight,  the  road  which  coasts  it  is  just  a succes- 
sion of  glens  shut  in  at  both  ends.  The  dashing  of  the 
torrent  is  the  only  sound  which  interrupts  the  silence  of 
nature,  if,  indeed,  it  can  be  said  at  all  to  interrupt  it.  Well, 
I am  on  the  south  side  of  the  Alps  once  more.  As  I look 
at  them,  I feel  that  they  rise  between  me  and  my  native 
land,  and  all  the  friends  that  I have  in  the  world.  Their 
immense  forms,  covered  with  snow,  seem  to  forbid  all  inter- 
course ; but  that  they  cannot  do,  nothing  but  God  can  do 
that.  I am  perhaps  at  this  moment  thinking  of  the  same 
thing  with  you,  and  is  there  not  a perpetual  spiritual  inter- 
course between  those  who  trust  in  the  same  Saviour,  who 
love  the  same  Father1?  Yes,  the  day  is  near  when  these 
“ mountains  shall  depart,  and  these  hills  be  removed ; but 
my  kindness  shall  not  depart,  neither  shall  the  covenant 


jet.  38.  LETTERS  FROM  THE  CONTINENT. 


89 


of  my  peace  be  removed,  saith  the  Lord,  who  hath  mercy 
on  thee.”  Good-night.  I saw  the  star  of  evening  set  to- 
night, and  I thought  of  Holywell,  where  last  I looked  at 
it  with  you.  Do  you  remember  % 

9 th,  Thursday,  Baveno. — I have  passed  the  greater  part 
of  this  day  in  walking  about  this  beautiful  place.  The 

have  gone  on  to  Milan,  with  all  the  Brigue  party 

except  myself.  One  of  the  party  was  a young  Bolognese 
officer,  who  had  been  with  Bonaparte  at  Moscow.  I ad- 
mired the  perfect  simplicity  with  which  he  answered  any 
questions  that  were  put  to  him  on  the  subject.  It  is  a 
great  deal  for  a man  not  to  be  a coxcomb  in  such  circum- 
stances. My  dear  cousin,  do  you  remember  how  to  find 
out  the  north  polar  star  by  the  indication  of  the  two  stars 
in  the  Great  Bear  called  the  Pointers  ] I told  you  once, 
and  I have  just  now  been  looking  at  it,  and  thinking  of 
you  and  other  friends  in  the  north.  I like  to  associate  my 
friends  with  particular  stars,  there  is  something  so  sweet, 
and  intimate,  and  confidential  in  a star.  The  sun  and  the 
moon,  but  especially  the  sun,  are  too  universal  and  general 
for  particular  friendship ; but  you  may  consider  a star  as 
your  own.  The  moon  is  shining,  and  the  white  Alps,  by 
her  pale  light,  look  like  the  ghosts  of  past  ages  as  they 
mark  their  wild  and  livid  tracery  upon  the  deep  blue  of 
heaven.  I would  call  them  “ their  high  mightinesses  ” were 
they  not  so  unlike  the  beau-ideal  of  a Dutchman.  How  is 
Lady  Mary]1  I wish  she  were  acquainted  with  the  Noels. 
I have  a great  mind  to  tell  him  to  try  to  make  her  acquaint- 
ance. I don’t  think  that  she  could  do  anything  but  like 
him,  for  he  is  so  likeable.  I have  just  been  reading  the 
118th  Psalm,  “ I called  upon  the  Lord  in  my  distress,  the 
Lord  answered  me  and  set  me  in  a large  place.”  This  is 
written  for  our  learning.  It  is  written  to  the  end  that  we 
1 Lady  Mary  Bruce. 


90 


LETTERS  OF  THOMAS  ER SHINE. 


1826. 


also  may  call  upon  the  Lord  in  distress,  in  the  assurance 

that  we  shall  be  answered.  I wish and  all  of  us  knew 

that  secret  a little  better,  then  the  Lord  would  be  our 
strength  and  our  song,  He  would  become  our  salvation. 
Give  my  kind  regards  to  Henrietta.1  I am  glad,  both  for 
the  honour  of  the  inn-keeper  and  post-boy,  and  also  for  the 
sake  of  Mrs.  Graham’s  pocket,  that  she  got  back  her  money. 
I lived  a fortnight  once  at  Keswick,  and  am  well  versed  in 
the  beauties  of  the  lake. 

Baveno , 1 0 th,  Friday. — I know  it  must  be  a great  bore  to 
get  pages  filled  with  phrases  about  lakes,  and  mountains, 
and  blue  skies,  especially  if  one’s  good-nature  makes  it  a 
matter  of  conscience  to  read  them.  What  a blessing  it  is 
that  there  are  things  so  good  and  so  delightful,  that  no  re- 
petition of  them  can  convert  them  into  bores.  Were  there 
not  some  such  things,  eternity  would  be  but  a melancholy 
prospect  for  us.  The  song  of  heaven  is  called  a new  song, 
although  I suppose  its  elements  must  always  be  the  same 
to  express  its  unwearying  nature.  The  affections  are  always 
new,  and  to  say  the  truth,  whatever  weariness  my  descrip- 
tions of  the  aforesaid  mountains  may  produce  in  you,  the 
mountains  themselves,  and  the  blue  sky  into  which  they 
push  their  pointed  tops,  and  the  rising  sun,  and  the  setting 
sun,  and  the  shining  hosts  of  heaven,  and  the  lake  in  whose 
glassy  surface  all  these  reflect  themselves,  never  tire  me. 
Their  silence,  and  their  simplicity,  and  their  beauty  are 
ever  new  to  me,  there  is  no  over-excitement  in  them.  I 
went  to-day  to  see  a little  lake  a few  miles  from  this — il 
Lago  d’Orta.  It  is  very  beautiful,  as  everything  is  here. 
I enjoy  the  solitude  of  these  expeditions  very  much.  I am 
thoroughly  free.  As  I rowed  past  a large  chateau  in  a deli- 
cious situation,  I had  the  curiosity  to  ask  whose  it  was. 
The  boatman  told  me,  and  then  added,  la  contessa  4 morta 
sta  notte , — the  countess  died  this  very  night ! Yes,  the 
1 His  cousin,  Mrs.  More  of  Leckie. 


jet.  38.  LETTERS  FROM  TRIE  CONTINENT. 


91 


great  spoiler  is  on  the  earth  following  the  steps  of  sin.  It 
is  a lovely  place,  but  death  entered  it  last  night  and  carried 
away  his  prey.  It  was  a solemn  night  for  her.  How  was 
she  prepared  % Did  she  know  Him,  whom  to  know  is  ever- 
lasting life  ] He  that  belie veth  on  me,  though  he  were 
dead,  yet  shall  he  live,  and  he  that  liveth  and  believeth  on 
me  shall  never  die.  This  is  just  the  reality  after  which 
Poussin  painted  his  Arcadian  tomb  (of  which  I have  sent 
you  the  engraving  by  Catherine).  My  heart  often  returns 
to  the  Ochil  hills,  and  your  grand  western  boundary  lighted 
up  by  the  setting  sun,  and  the  view  from  the  Castle,  and  the 
Links,  and  the  Meadows,  and  the  Pentlands  from  Heriot’s 
Green.  And  oh  ! how  memory  delights  to  revive  the 
various  feelings  of  earthly  or  heavenly  origin  which  have 
been  associated  with  these  sweet  scenes.  But  the  night  is 
coming,  on  which  some  one  will  say  of  us  what  the  boat- 
man said  of  the  countess,  “ he — she  died  last  night.”  My 
dear  friends,  may  our  God  grant  unto  us  that  we  may  find 
mercy  of  the  Lord  on  that  day. 

Como , Sunday , 1 2th. — I came  here  yesterday.  Though  the 
mountain  boundary  is  fine  through  the  whole  of  this  Alpine 
country,  yet  there  are  points  and  stretches  superior  to  the 
rest,  and  certainly  I saw  one  of  the  finest  yesterday,  in 
passing  by  Varese,  between  the  Lago  Maggiore  and  the 
Lake  of  Como.  “ Thy  faithfulness  standeth  like  the  great 
mountains.”  I should  like  to  think  that  you  are  at  Mrs. 
Greig’s  to-day  and  hearing  (as  I did  once  there),  “ In  me 
ye  shall  have  peace;”  but  wherever  you  are,  I hope  that 
your  spirit  may  be  touched  from  on  high,  and  that  your 
soul  may  be  fed  by  words  from  the  mouth  of  God. 

Milan , Thursday , 1 Qth. — Milan  is  not  a place  that  inter- 
ests me.  The  cathedral  is  fine,  and  there  are  a few  good 
pictures — Leonardo  da  Vinci’s  Last  Supper,  Raphael’s  car- 
toon of  the  School  of  Athens,  and  his  Marriage  of  Joseph 
and  the  Virgin,  of  which  there  is  a beautiful  engraving  by 


92 


LETTERS  OF  THOMAS  ERSKINE. 


1827. 


Longhi.  It  is  worth  your  while  to  go  to  Linlathen  to  see 
that  engraving.  Oh,  there  is  something  there  better  than 
paintings  or  engravings — there  is  Christian  worth  and 
Christian  love.  At  this  distance  I may  venture  to  say, 
that  I am  acquainted  with  no  person  whose  heart  I believe 
to  be  more  sincerely  devoted  to  God  than  Davie.  What 
you  say  is  very  true.  I never  can  take  pleasure  in  that 
place  or  in  that  country.  But  what  have  I to  do  with 
pleasure  ] If  I were  satisfied  that  my  duty  did  not  call  me 
there,  I should  not  hesitate.  But  I do  not  think  that  I 
shall  be  home  before  next  November.  . . . My  dear,  dear 
cousin,  how  I should  like  to  see  you  beside  me  now  ! There 
are  very  few  persons  that  I could  tolerate  as  travelling  com- 
panions, but  you  are  one : I could  tolerate  you. 

40.  TO  MISS  RACHEL  ERSKINE. 

Venice,  2 d January  1827. 

My  dear  Friend, — It  is  a real  pleasure  to  me  to  write 

to  you.  . . . is  dead.  Oh ! do  you  not  feel  how  true 

that  word  is,  “ Blessed  are  the  dead  that  die  in  the  Lord.” 
I don’t  know  what  the  state  of  his  mind  was,  but  I have  a 
hope  (which  I would  not  willingly  think  contrary  to  the 
revelation  of  mercy)  of  the  ultimate  salvation  of  all.1  I 
trust  that  He  who  came  to  bruise  the  serpent’s  head  will 
not  cease  his  work  of  compassion  until  he  has  expelled  the 
fatal  poison  from  every  individual  of  our  race.  I humbly 
think  that  the  promise  bears  this  wide  interpretation.  You 
think  not,  I know.  Well,  the  Judge  of  all  the  earth  will 
do  right.  The  Lord  reigneth.  has  entered  the  invis- 

ible world.  Oh  that  the  living  could  realise  the  estimate 
which  the  dead  form  of  things — things  temporal  and  things 

eternal.  My  mother  has  given  me  the  particulars  of ’s 

last  days.  We  know  not  what  the  Spirit  of  the  Creator 

1 One  of  the  earliest  expressions  of  a hope  which  he  had  cherished  for 
some  years. 


jet.  38.  LETTERS  FROM  THE  CONTINENT. 


93 


says  to  the  spirit  of  the  creature  at  that  awful  time.  I 
hope  for  the  departed  (I  hope  in  that  unmeasured  love 
which  gave  the  Saviour  ; in  fact,  my  soul  refuses  to  believe 
in  final  ruin,  when  it  contemplates  the  blood  of  Christ),  and 
I rejoice  for  the  weeping  friends  that  the  last  scene  had  so 
much  of  peace  and  promise  in  it.  I have  been  reading 
over  your  letters  again,  and  I cannot  express  to  you  what 
I feel  for  your  affection.  May  God’s  love  dwell  in  your 
heart  and  give  you  peace  eternal.  . . . When  I pray  for 
my  friends,  I always  pray  that  their  prayers  for  me  may  be 
heard.  . . . What  is  the  honest  language  of  your  heart  1 
Not  of  the  conscience,  but  of  the  heart  ? I know  no  book 
of  man’s  composition  that  goes  more  to  the  quick  than 
Adam’s  Private  Thoughts.  He  received  the  testimony  of 
the  Bible  concerning  the  depravity  and  deceitfulness  of  his 
own  heart,  and  he  took  part  with  God  against  himself. 
That  is  what  I should  like  to  do  truly  and  decidedly,  to 
take  part  with  God  against  myself.  I have  been  detained 
here  by  the  hospitality  of  my  kind  Christian  friends,  the 
Moneys,  much  longer  than  I had  intended.  They  have 
great  reason  for  thankfulness  in  the  matter  of  their  family, 
who  are  all  amiable,  and  almost  all  already  pious,  though 
very  young,  yet  they  have  great  sorrows  and  anxieties  ! 
Oh,  “ who  shall  deliver  me  from  this  body  of  death1?” 
Blessed  be  God,  there  is  an  answer  to  this  most  critical 
question  in  the  last  verse  of  the  7 th  chapter  of  the  Romans. 

I leave  this  in  the  course  of  a few  days  for  Rome,  by 
Mantua  and  Parma  (where  I have  never  yet  been,  and 
where  Correggio’s  finest  pictures  are)  to  Bologna,  and  then 
by  the  way  of  Ancona.  . . . You  know  that  this  is  a very 
singular  place ; it  rises  out  of  the  water.  Its  streets  are 
canals,  and  its  conveyances  gondolas.  Its  oldest  and  most 
characteristic  palaces  are  of  an  architecture  quite  peculiar, 
unconformed  to  any  order,  forming  the  link  between 


94 


LETTERS  OF  THOMAS  ERSKINE . 


1827. 


eastern  and  western  architecture,  or  Christian  and  Maho- 
metan, if  it  is  not  too  absurd  to  designate  material  struc- 
tures by  such  names.  St.  Mark’s,  the  great  cathedral,  is 
a good  deal  in  the  Mosque  style.  It  is  surmounted  by 
several  domes  or  cupolas,  of  no  great  size.  The  famous 
bronze  horses  are  over  the  chief  entrance.  It  is  loaded 
both  inside  and  out  with  pillars  of  every  kind  of  marble, 
brought  from  every  quarter  of  the  world.  It  was  built 
evidently  by  the  spoilers  and  the  merchants  of  the  East, 
and  this  is  the  grand  trophy  of  their  exploits.  They  have 
dedicated  to  God  what  they  have  robbed  from  men. 

4 th  January. — I like  to  put  several  days  into  my  letters 
to  you,  that  you  may  better  understand  how  often  and 
how  dearly  I think  of  you.  I hope  my  friends  are  all 
well.  I had  a heavy,  superstitious  apprehension  darkening 
my  mind  yesterday.  All  things  are  in  my  Father’s  hand. 
Oh  for  a right  childlike  dependence  on  His  love  ! I have 
been  picture-hunting  to-day.  Almost  all  the  good  pictures 
which  were  in  the  hands  of  individuals  are  sold  out  of 
Venice.  And  at  this  very  time  there  is  a negotiation 
going  forward  for  the  sale  of  the  Barberigo  collection,  the 
last  good  collection  of  genuine  Titians.  I saw  to-day  the 
son  of  the  last  Doge,  the  same  who  abdicated  passively, 
and  thus  basely  terminated  a high  career  of  fourteen 
centuries.  I don’t  like  the  character  of  the  old  Venetian 
state.  It  was  a dark,  bloody,  selfish  aristocracy.  It  was 
a government  of  spies  and  informers.  It  had  neither 
virtue  nor  generosity.  It  had  not  even  the  chivalry  that 
belonged  to  almost  all  other  aristocracies.  The  Doge  was 
nothing,  and  the  people  were  nothing,  the  council  of  ten 
was  all  in  all.  They  were  the  state  inquisitors,  they  spied 
upon  the  Doge,  they  spied  upon  the  people,  they  had  their 
midnight  examinations  and  consultations,  they  had  the 
bocca  di  Leone , the  lion’s  mouth,  for  receiving  calumnies, 


^et.  38.  LETTERS  FROM  THE  CONTINENT. 


95 


and  suspicions,  and  lies  of  every  sort,  and  woe  to  those  who 
fell  under  their  jealousy ! The  torture  was  always  ready 
to  force  confession  from  weakness,  and  agony  from  the 
brave.  And  then  there  was  the  Bridge  of  Sighs,  and  the 
deep  dungeons,  unvisited  by  a single  ray  from  heaven, 
under  the  level  of  the  canals.  I am  not  sorry  that  they 
are  gone;  but  were  I a Venetian,  I should  prefer  a native 
despotism  to  a stranger’s.  Happy  those  who  are  citizens 
of  that  city  which  has  no  need  of  the  sun,  nor  of  the  moon, 
for  the  Lord  God  and  the  Lamb  are  the  light  thereof.  All 
human  governments  must  be  bad,  more  or  less,  until  men 
cease  to  be  bad.  But  you  know  that  I am  a lover  of  liberty 
in  its  largest  meaning. 

January  5. — There  are  many  fine  pictures  in  the  public 
buildings  and  churches.  There  are  four  or  five  magnificent 
Titians,  and  a splendid  Paul  Veronese  in  the  Pisani  Palace, 
in  which  the  portraits  of  the  family  of  the  Pisani  are  intro- 
duced in  the  characters  of  Darius’s  family,  presented  to 
Alexander  the  Great.  But  to  my  mind  the  Venetian 
school  is  generally  uninteresting,  in  consequence  of  the  want 
of  ideality  and  delicacy;  they  are  too  like  nature  in  its 
coarseness.  I can  forgive  an  aberration  from  nature  when 
the  wanderer  strays  into  a higher  country  and  a purer 
atmosphere.  The  expression  of  Domenichino’s  St.  Cecilia 
at  Cadder  is  more  a feeling  in  my  heart  at  this  moment, 
than  all  the  magic  of  this  school  of  colourists.  Titian  has 
mind  too,  undoubtedly  immense  mind,  but  not  a beautiful 
or  poetical  mind. 

January  6 (1827). — This  is  the  Epiphany,  you  know,  or 
the  feast  of  the  three  kings,  who  have  been  substituted  by 
the  Catholics  in  the  place  of  the  Magi  or  wise  men  from 
the  East,  who  brought  gifts  to  the  new-born  Saviour.  They 
were  conducted  by  a star.  He  himself  calls  himself  the 
bright  and  the  morning  star.  I love  the  stars.  I wish 


CO 


LETTERS  OF  THOMAS  ERSKINE. 


1827. 


they  conducted  me  to  Christ.  Sometimes  they  do.  Oh 
where  is  that  eternal  fountain  of  light  from  which  their 
lovely  lamps  are  filled ! Even  as  the  hart  panteth  after 
the  water-brooks,  so  would  my  soul  pant  after  that  Foun- 
tain of  life,  and  light,  and  joy.  I saw  one  of  their  cere- 
monies in  St.  Mark’s,  and  heard  some  of  their  music.  The 
church  itself  is  most  imposing  with  its  many  arches  and 
its  gilded  mosaics,  representing  all  the  saints,  and  martyrs, 
and  hermits  that  ever  lived ; but  their  ceremonies  are  dis- 
gusting to  common  sense,  and  their  music  is  not  to  my 
taste.  The  patriarch  is  a very  good  sort  of  man.  I have 
dined  with  him  twice.  There  is  a kindness  in  his  manner 
which  is  very  attractive.  He  is  most  unbigoted,  and  I 
have  caught  myself  often  speaking  to  him  about  the  foolish 
idolatries  of  his  Church,  as  if  he  had  been  a Protestant. 
He  answered  me  to  such  observations  by  saying  that  it  was 
more  difficult  to  build  up  than  to  pull  down,  and  that,  in 
the  present  state  of  ignorance  in  Italy,  the  discontinuance 
of  these  ceremonies  would  probably  lead  to  entire  irreligion 
amongst  the  people, — that  he  did  what  he  could  towards 
erecting  schools  and  extending  the  advantage  of  education. 
He  is  reported  to  be  the  natural  brother  of  the  Emperor. 
He  certainly  has  considerable  influence,  which  he  uses 
humbly  and  beneficently.  He  is  going  away  to  another 
archbishopric  in  Hungary,  much  to  the  regret  of  the  people 
of  Venice.  He  comes  to  Mr.  Money’s  occasionally,  and 
seems  to  enjoy  the  quiet  domestic  society  that  he  finds 
there.  ...  I have  bought  two  or  three  pictures  here,  but 
no  great  things.  I am  quite  nauseated,  in  fact,  with  the 
Venetian  school  at  present.  . . . 

This  is  indeed  a very  remarkable  place,  the  narrowest 
wynd  leading  from  the  High  Street  to  the  Cowgate  is  much 
broader  than  the  generality  of  the  streets  here.  In  some 
of  them  two  persons  have  difficulty  in  passing,  and  then 


jet.  38.  LETTERS  FROM  THE  CONTINENT. 


97 


they  don’t  run  straight,  so  that  it  is  extremely  difficult  to 
know  the  way.  When  the  inhabitants  of  the  better  class 
go  from  one  place  to  another,  they  generally  go  in  gondolas, 
so  that  they  have  no  occasion  to  get  acquainted  with  the 
streets  (or  calli  as  they  are  called),  and  hence,  in  fact,  many 
persons  who  have  lived  all  their  lives  in  Venice  are  as  little 
acquainted  with  it  as  you  are,  with  the  exception  of  the 
Piazza  di  San  Marco,  the  Ponti  di  Rialto,  and  the  Riva  lead- 
ing to  the  public  garden.  They  go  to  bed  about  three  in  the 
morning  or  so,  and  get  up  pretty  early  too ; but  they  sleep 
a little  during  the  day,  and  in  truth  their  life  is  a long  sleep, 
or  at  least  a dream.  They  have  nothing  to  do  but  to  pass 
the  time,  which  they  do  by  drinking  coffee  a dozen  of  times 
in  the  day,  by  attending  the  theatres,  walking  on  the  Piazza 
or  Piazzetta,  and  evening  parties.  Good-night,  my  dear, 
dear  friend. 

7 th  January. — This  is  the  Lord’s  Day,  and  I have  just 
now  partaken  of  the  symbols  of  his  body  and  blood,  the 
emblems  of  our  spiritual  food  whilst  we  pass  through  the 
wilderness.  His  holy  love  is  our  bread  and  our  wine,  our 
strength  and  our  rejoicing.  Our  food  must  be  suited  to 
our  labour.  Well,  our  labour  is,  “ Thou  shalt  love  the  Lord 
thy  God  with  all  thy  heart,”  etc.  And  is  not  our  food 
suited  to  this  labour,  the  dying  love  of  Christ  ? The  manna 
strengthened  the  Israelites  for  their  journey  through  the 
wilderness,  and  they  were  refreshed  by  the  water  which 
flowed  from  the  rock  which  followed  them.  But  this  is  the 
true  bread  that  our  Father  has  provided  for  us,  and  the 
true  wine  of  gladness  too.  Whom  have  we  in  heaven  but 
thee,  and  there  is  none  upon  earth  to  be  desired  beside 
thee  ? My  thoughts  on  this  occasion  travelled  homewards 
(if  any  place  on  earth  is  worthy  of  the  name),  and  rested 
on  those  whom  I most  dearly  love,  and  whom  I hope  to 
meet  in  peace  at  the  marriage  supper  of  the  Lamb.  Oh  let 

G 


98 


LETTERS  OF  THOMAS  ER SHINE. 


1827. 


us  be  serious  and  diligent,  and  seek  to  be  near  to  Him,  and 
to  have  much  and  constant  communion  with  Him.  Are 
you  not  surprised  when  you  think  how  little  of  your  soul 
is  really  occupied  with  this  divine  love  and  hope  1 The 
sixth  chapter  of  St.  John  is  the  best  illustration  of  the 
institution  of  the  Supper.  I don’t  much  approve  of  the 
rarity  of  the  occurrence  of  this  ordinance  in  most  churches, 
it  gives  the  idea  of  a greater  and  lesser  degree  of  holiness ; 
for  if  we  are  to  be  more  devout  or  religious  on  sacrament 
Sundays,  of  course  we  may  be  less  devout  on  others.  We 
ought  to  be  continually  partaking  of  the  true  bread. 

January  9. — This  morning  a young  man,  Mr.  Long  (the 
Miss  Elphinstones  are  acquainted  with  his  family),  who  has 
been  residing  with  us  here  ever  since  my  arrival  at  Venice, 
left  us  for  Florence  and  Rome.  He  has  been  lately  awak- 
ened to  the  importance  of  eternal  things.  Eternal  things, 
how  paltry  all  other  things  look  in  the  presence  of  that 
word  eternal ! I see  sometimes  that  it  is  not  worth  while 
being  happy  in  this  world.  God  is  more  than  happiness, — 
I would  seek  Him.  I have  heard  lately  from  my  friends 
in  Switzerland,  from  Coppet,  and  from  Carra,  the  Vernets’ 
place.  The  Baron  de  Stael  is  just  about  to  be  married  to 
a daughter  of  Madame  Vernet.  The  friends  on  both  sides 
are  much  pleased.  I am  a friend  of  both  sides,  and  I am 
much  satisfied  (forsooth).  She  is  an  amiable,  well-minded, 
and  well-hearted  girl.  She  is  pious,  and  I really  believe 
that  that  is  the  reason  of  their  marriage.  I used  to  think 
that  he  would  have  liked  to  form  some  high  political  con- 
nection by  his  marriage,  and  I regard  this  fact  as  an  evi- 
dence, and  a tolerably  strong  evidence,  that  he  has  chosen 
for  himself  a portion  which  is  not  temporal.  Dear  Madame 
Vernet  is  well  pleased,  and  Madame  de  Broglie  is  delighted. 
I like  that  absolute  freedom  from  ambition  that  I see  in 
these  people.  I have  got  a portrait  of  the  blind  old  Dan- 


jet.  38.  LETTERS  FROM  THE  CONTINENT 


99 


dolo,  the  Venetian  Doge,  who  at  the  age  of  eighty  scaled 
the  walls  of  Constantinople,  or  at  least'  was  the  first  to  dis- 
embark for  the  attack  of  that  place,  painted  in  1500  or  so, 
by  the  brother  of  Titian’s  master,  taken  from  an  older  por- 
trait. You  don’t  care  for  that.  Well,  my  heart  is  with 
you.  May  the  God  of  peace  be  with  you  ! Write  to  Borne. 
I go  in  two  days. 

41.  TO  HIS  SISTER  MRS.  STIRLING. 

Bologna,  Feb.  1827. 

My  dearest  Kitty, — . . . When  I was  at  Venice  I 
bought  many  things  out  of  sheer  idleness — some  not  much 
worth,  but  there  are  two  portraits  in  my  gallery  which  are 
rarities.  They  are  by  Gentil  Bellini,  but  their  interest  does 
not  arise  from  that  circumstance ; one  is  the  portrait  of 
old  Dandolo,  the  eighty-year-old  Doge  who  took  Constan- 
tinople: this  portrait  was  painted  in  1480,  copied  from 
another,  probably  the  original.  Dandolo  lived  about  1220. 
This  portrait  has  been  in  the  Dandolo  family  till  lately, 
and  I have  got  their  attestation  of  its  genuineness.  The 
other  portrait  is  still  more  curious;  its  history  is  this. 
Soon  after  Mahomet  the  Great  had  taken  Constantinople, 
he  took  a fancy  to  have  a picture  of  himself,  and  as  he 
knew  that  his  allies,  the  Venetians,  had  skilful  painters, 
he  desired  that  one  might  be  sent  who  could  do  him  justice. 
The  Venetian  ambassador  at  Constantinople  then  was  a 
patrician  of  the  family  of  Zen  ; he  was  the  patron  of  Gentil 
Bellini,  and  in  return  for  this  good  office  Bellini  gave  Zen 
a present  of  the  original  draught  which  he  made  of  the 
Sultan,  and  from  which  he  afterwards  copied  the  portrait 
which  remained  in  Constantinople.  The  Zen  family,  like 
almost  all  the  other  Venetian  families,  is  at  present  in  great 
poverty,  and  I bought  from  them  this  most  curious  and  living 
painting  for  sixty  base  sequins.  It  is  very  thin  and  sketchy, 


100 


LETTERS  OF  THOMAS  ERSKINE. 


1827. 


but  life  itself — and  such  grand  life.  I have  been  at  Bo- 
logna for  some  days,  and  have  been  enjoying  the  Academy 
very  much ; these  Domenichinos,  especially  the  martyrdom 
of  Sta.  Agnese,  are  the  works  of  a fine  heart  and  a high 
genius.  I would  not  give  the  Sta.  Agnese  for  the  two  best 
Correggios  in  Parma,  though  I know  that  I am  speaking 
treason  against  the  established  authorities  in  the  kingdom  of 
the  fine  arts.  The  lights  of  Correggio  are  indeed  wonderful, 
but  Domenichino  seems  to  me  to  speak  a fuller  language  to 
the  heart.  Correggio  is  too  fondling,  I think.  After  I had 
been  here  three  or  four  days,  my  domestico  di  piazza  took 
me  to  see  a Sta.  Cecilia.  When  I came  out,  I told  him 
that  a friend  of  mine,  about  eighteen  months  ago,  had 
bought  what  I was  sure  was  the  original  of  this  picture ; 
he  immediately  asked  me,  with  great  keenness,  if  it  was 
not  Signor  Carlo  Stirling  that  I meant.  I told  him  yes, 
when  he  informed  me  that  he  had  also  been  your  cicerone. 
I said  to  him  that  I had  often  heard  you  speak  of  him 
with  great  approbation.  He  spoke  of  you  most  warmly, 
always  calling  Charles  Signor  Carlo,  whose  rapid  manner 
of  settling  with  the  picture-dealers  he  could  not  sufficiently 
admire — era  furiosa,  he  repeated.  I have  been  endeavour- 
ing to  do  a little  myself  here ; I have  been  probing  for  a 
very  fine  Titian  ; I don’t  think  I shall  get  it ; the  man  asks 
1200  louis,  and  I have  offered  1200  scudi,  according  to 
that  good  lesson  which  you  gave  me,  and  which  I wish 
that  I had  always  followed.  Whilst  this  great  negotiation 
is  going  on,  I have  been  lying  on  my  oars — till  this  day, 
when  I could  not  resist  making  a little  purchase,  which  is 
now  perched  on  a chair  before  me,  or  rather,  I should  say, 
two  purchases,  a very  fine  sketch,  which  I hope  is  original- 
issimo,  of  Ludovico  Carracci,  for  his  great  picture  of  the 
Transfiguration,  in  the  gallery,  and  a beautiful  abbozzo  of 
Paolo,  with  a sky  and  architecture  worth  thrice  what  I 


jet.  38.  LETTERS  FROM  THE  CONTINENT 


101 


paid  for  it.  Venice  is  not  so  good  a place  for  buying  pic- 
tures as  Bologna.  I think  that  I rather  threw  away  my 
money  there  upon  Barbini.  Do  you  know,  my  dear  Kitty, 
just  two  or  three  days  before  I left  Venice  the  thin  Barbini 
died  suddenly  from  the  rupture  of  a blood-vessel — carried 
away  from  the  pictures,  and  shows,  and  shadows  of  things, 
to  look  on  the  great  realities.  I find  that  the  solitude  and 
tranquillity  of  my  evenings  are  very  necessary  to  repair  the 
distractions  of  the  day.  I hope  that  you  and  dear  Signor 
Carlo  have  quiet  wherever  you  are,  and  that  you  are  ad- 
vancing in  the  race  set  before  us.  ...  I have  an  acquaint- 
ance here,  a Marchese  di  Grudotti,  who  is  a handsome  gay 
young  man,  very  fond  of  England ; he  wonders  why  I don’t 
take  advantage  of  his  acquaintance  to  get  into  society  here. 
I told  him  that  my  business  was  to  keep  quiet.  He  was 
with  Bonaparte  at  Moscow.  I met  him  crossing  the  Sim- 
plon, when  he  gave  me  his  address,  and  requested  me  to 
call  on  him  when  I came  to  Bologna.  He  took  me  to-day 
to  the  public  library,  and  introduced  me  to  Mezzofanti,  the 
great  linguist,  who  was  very  conversable  and  modest,  with 
all  his  fame ; I shall  see  more  of  him,  I hope. 

42.  TO  MISS  RACHEL  ERSKINE. 

Rome,  13^  March  1827. 

My  dear  Cousin, — ...  I have  been  here  a month 
nearly.  Borne  is  a home  to  me,  so  vast,  so  desolate,  so 
beautiful,  so  full  of  the  past  and  the  future,  and  so  cut  off 
from  the  present.  It  is  an  image  of  eternity.  ...  I live 
next  door  to  my  old  residence,  on  the  Monte  Pincio,  which 
commands  a view  of  the  whole  city,  i.e.  the  modern  city, 
for  the  situation  of  the  ancient  city  is  different,  180  steps 
of  stairs  above  the  level  of  the  ordinary  habitations.  This 
is  a tolerable  security  for  solitude.  My  visiting  friends 
would  need  to  be  strong  in  body  and  willing  in  mind. 


102 


LETTERS  OF  THOMAS  ERSKINE. 


1827. 


My  occupations  here  are  quite  different  from  what  they 
were  when  I was  here  last.  I go  rarely  to  see  any  of  the 
galleries.  I remain  a good  deal  in  the  house,  where  I read 
and  write ; and  when  I go  out  it  is  on  horseback,  which 
enables  me  to  traverse  the  wilderness  of  the  ancient  city 
without  fatigue  or  consumption  of  time.  Oh ! it  is  a place 
full  of  instruction  and  inspiration.  The  handwriting  which 
Belshazzar  saw  is  to  be  seen  here  on  many  a wall,  and 
ruined  arch,  and  broken  column.  Man  was  here  taken  in 
all  his  pride  and  all  his  glory,  and  weighed  in  the  balance, 
and  found  wanting  ; and  this  mighty  queen  of  cities  is  now 
the  sepulchre  of  past  fame.  I went  the  other  day  to  the 
burying-ground  of  the  Protestants  to  see  Mrs.  Erskine’s 
tomb.  There  her  body  lies,  beside  that  of  Miss  Bathurst, 
who  was  drowned  whilst  I was  here.  I had  often  spoken 
to  Mrs.  Erskine  about  her.  Miss  B.’s  death,  so  suddenly 
torn  from  the  society  of  time  and  hurried  into  the  society 
of  eternity  in  a moment,  without  the  slightest  previous 
warning.  Mrs.  E.  was  extremely  kind  to  me,  and  she  liked 
to  hear  of  heavenly  things.  The  monument  and  the 
inscription  are  very  proper.  Not  far  from  her  is  the  body 
of  my  poor  Swiss  friend,  Baillod.  My  dear  friend,  every 
hour  is  bringing  on  that  solemn  conclusion,  when  the  mighty 
angel,  with  one  foot  on  the  land  and  one  on  the  sea,  shall 
swear  by  Him  who  livetli  for  ever,  that  time  shall  be  no 
longer.  I know  not  what  bodies  may  yet  be  buried  here, 
but  I know  that  the  dead  who  die  in  the  Lord  are  blessed 
— blessed  not  for  a day,  but  for  eternity — pronounced 
blessed  not  by  the  weak  and  ignorant  voice  of  man,  but 
by  Him  who  cannot  lie.  Oh ! how  blessed.  I was  struck 
this  morning  by  a passage  in  Adam’s  Private  Thoughts. 
He  says,  “ I never  look  upon  a dead  corpse,  and  yet  my 
soul  perhaps  must  one  day  behold  my  own.  What  an 
awful  moment ! how  happy  will  be  the  sight,  if  soul  and 


A. t.  38.  LETTERS  FROM  THE  CONTINENT. 


103 


body  have  lived  together  for  eternity ! how  dreadful  if 
they  have  not ! and  what  a call  is  there  in  this  thought 
to  make  sure  of  rejoicing  then  !” 

I left  Venice  about  the  middle  of  January,  in  weather 
as  wintry  as  Scotland  could  have  furnished,  bitter  frost  and 
deep  snow.  I went  by  Parma  to  Bologna.  At  Parma 
they  have  got  the  finest  work  of  Correggio.  It  is  a Holy 
Family,  with  St.  Jerome  standing  beside  them.  There  is 
something  very  absurd  in  that  entire  disregard  of  dates, 
of  which  all  these  great  painters  were  guilty.  St.  Jerome 
lived,  I believe,  in  the  fourth  century,  but  there  he  is  with 
his  lion,  which  is  his  symbol  as  well  as  St.  Mark's.  So  far 
for  its  nonsense,  but  it  might  have  been  ten  times  as  much 
nonsense  with  perfect  impunity,  for  there  is  a loveliness  in 
it  which  enchants  and  subdues.  Mary  Magdalene,  who, 
according  to  the  established  custom  of  those  gentlemen, 
almost  always  makes  a part  of  the  holy  family,  is  kissing 
the  foot  of  the  infant  Saviour  with  an  expression  of  holy 
and  gentle  love  unutterable.  ...  I have  been  reading 
Doddridge.  I am  much  struck  with  the  deep  seriousness  of 
his  expostulations  and  entreaties.  I have  never  read  him 
through  before.  I believe  that  there  are  few  books  of 
modern  times  that  have  been  so  signally  blessed  to  the 
conviction  and  conversion  of  sinners.  It  was  composed 
by  a praying  man,  and  his  prayer  has  been  answered  ever 
since.  . . . 

God  seems  in  this  world  to  bring  things  out  of  their 
opposites — life  out  of  death,  joy  out  of  sorrow,  holiness 
out  of  pollution,  glory  out  of  shame.  The  cross  is  the 
King’s  highway  to  His  kingdom.  He  went  Himself  that 
way,  and  amidst  all  the  darkness  of  nature,  the  light  of 
His  countenance  still  shines  on  that  way,  and  on  those  who 
walk  there.  . . . 


104 


LETTERS  OF  THOMAS  ER SHINE. 


1827. 


43.  TO  MISS  RACHEL  ERSKINE. 

Rome,  5th  April  1827. 

My  dearest  Cousin  Rachel, — So  Lady  Oswald  has 
been  called  away  from  her  important  post,  to  give  an 
account  of  her  stewardship.  I never  saw  her,  but  from 
what  I have  heard  of  her,  I cannot  but  consider  her  re- 
moval as  a most  solemn  and  dark  dispensation.  The  mother 
of  a young  and  numerous  family,  a supporter  of  the  name 
and  character  of  Christianity,  a wife,  a friend, — a friend  too 
of  some  who  have  few  friends  to  lose.  Well,  the  Lord  hath 
done  it,  and  He  doeth  all  things  well.  He  does  not  need 
instruments  in  His  work,  and  sometimes  He  seems  to  intend 
to  make  His  own  fatherly  love,  and  care,  and  power  more 
manifest  and  more  felt  by  removing  intermediate  instru- 
ments. When  the  disciples  heard  that  their  Lord  was  about 
to  leave  them,  they  gave  themselves  up  for  lost,  but  he  told 
them  that  it  was  for  their  advantage  that  he  should  go 
away,  as  otherwise  the  Comforter  would  not  come  unto 
them.  Even  so  now  God  can  make  darkness  light  before 
these  mourners,  and  crooked  things  straight.  He  may 
speak  through  this  event  to  the  widowed  husband’s  heart, 
and  He  may  draw  the  eyes  of  the  orphans  to  himself.  He 
took  little  children  in  his  arms  and  blessed  them  when 
he  was  upon  earth,  and  he  changeth  not.  He  yet  takes 
them  in  his  arms.  May  it  please  Him  to  do  so  now,  and 
to  attract  every  friend  she  had  to  himself,  to  fill  the  void 
in  their  affections.  The  Bruces  will  feel  this  deeply. 

I have  just  returned  from  a funeral.  I think  I mentioned 
to  you  a young  Irish  clergyman  who  had  come  abroad  for 
his  health ; but  the  disease  was  beyond  the  reach  of  climate. 
He  continued  to  sink  during  the  whole  winter.  When  I 
came  to  Rome,  Dr.  Peebles  introduced  me  to  his  room.  I 
feel  it  always  a great  privilege  to  be  with  the  dying,  and 


jet.  38.  LETTERS  FROM  THE  CONTINENT 


105 


I have  enjoyed  this  privilege.  I have  conversed  with  him 
upon  the  things  of  God,  and  the  riches  of  divine  grace 
treasured  up  in  the  Saviour.  I have  heard  him  express 
his  hope  in  that  love  which  brought  that  Saviour  from 
heaven  to  save  us,  and  he  has  now,  I trust,  entered  into 
peace.  He  had  a narrow  range  of  ideas,  and  had  no 
imagination  to  assist  or  mislead  his  religious  feelings. 
His  spirit  had  never  strained  itself  to  apprehend  the  things 
of  infinity,  but  he  was  conscientious  and  faithful  to  his  light, 
and  he  never  shook.  He  saw  death  approaching  with  the 
most  perfect  calmness,  and  he  retained  his  self-possession 
to  the  very  last  moment.  I don’t  believe  that  the  thought 
of  death  ever  quickened  his  pulse  a single  beat.  Death 
lets  in  the  light  of  eternity  on  life,  and  passes  a true 
judgment  on  it.  Happiness  is  not  to  be  sought,  but  holi- 
ness ; unhappiness  is  not  to  be  shunned,  but  sin.  What 
does  Lady  Oswald,  or  my  poor  friend  Gresson,  think  of 
earthly  joy  or  sorrow  now  ] Oh ! how  they  will  despise 
and  wonder  at  that  folly  which  puts  a value  upon  any- 
thing but  the  favour  of  God.  His  love  might  have  been 
sought  and  enjoyed  in  every  event,  in  every  duty,  at  every 
moment ; and  what  paltry  things  drew  us  from  Him ! 
Thus  the  highest  saint  in  heaven  will  think  on  the  review 
of  life. 

6th  April. — My  dearest,  I have  just  received  your  letter, 
full  of  sorrow,  alas,  alas ! His  sisters  will  feel  it  deeply,1 
but  my  sympathy  follows  the  dead  more  than  the  living. 
You  know  the  universality  of  my  hopes  for  sinners.  I 
hope  that  He  who  came  to  bruise  the  serpent’s  head  and  to 
destroy  the  works  of  the  devil,  will  not  cease  his  labours  of 
love  till  every  particle  of  evil  introduced  into  this  world 

1 Charles  Hay  died  at  Paris.  He  was  the  youngest  brother  of  the  late 
William  Hay,  Esq.  of  Dunse  Castle,  and  grandson  of  James  Erskine,  Esq. 
of  Cardross,  who  was  Thomas  Erskine’s  uncle. 


106 


LETTERS  OF  THOMAS  ERSKINE. 


1827. 


has  been  converted  into  good.  When  I was  in  Paris  our 
common  walk  together  was  a burial-ground  at  the  top  of 
his  street ; and  I had  sometimes  the  hope  that  God  would 
speak  to  his  heart  out  of  these  graves.  I loved  him  well, 
and  I ought  to  have  written  more  to  him.  He  wrote  to 
me,  and  he  received  kindly  at  least  anything  that  was  said 
to  him,  however  contrary  to  his  own  notions  or  feelings. 
There  was  much  true-heartedness  in  him.  I trust  that  in 
the  records  of  eternity  there  is  an  hour  fixed  when  his 
spirit  shall  look  on  the  Sun  of  Righteousness,  and  be  con- 
verted into  his  likeness ; and  even  I should  wish  to  hope 
that  the  God  of  all  grace  had,  before  He  called  him  hence, 
given  him  a preparation  for  it.  Every  person  who  knew 
him  must  know  that  his  feelings  were  always  far  above  his 
expressions,  and  he  talked  lightly  sometimes  of  things 
which  he  did  not  feel  lightly.  . . . The  churchyard  (bury- 
ing-ground,  I mean)  is  increasing  its  associations  for  me. 
Mrs.  Erskine,  Baillod  the  Swiss  artist,  Scholl,  another 
Swiss,  whose  family  I know,  Mrs.  Colquit’s  daughter,  and 
now  Gresson.  The  situation  is  most  beautiful,  and  the 
weather  lovely.  The  sun  and  the  blue  sky  so  pure,  and 
beautiful,  and  melancholy,  and  the  young  leaves  coming 
out : the  mystery  of  nature’s  yearly  resurrection  spreading 
its  charm  over  the  earth.  I have  not  yet  lost  my  delight 
in  nature.  I don’t  go  to  see  pictures  and  statues  now  ; but 
I can  look  at  the  blue  of  heaven,  and  at  the  clear  deep 
shadows  of  the  mountains,  and  at  the  sun  which  sets  just 
before  my  windows,  and  I can  mourn  with  the  ruined  walls. 
Well,  “ the  mountains  shall  depart  and  the  hills  be  removed, 
but  my  kindness  shall  not  depart,  neither  shall  the  cove- 
nant of  my  peace  be  removed,  saitli  the  Lord  that  hath 
mercy  on  thee.”  That  is  something  worth  repeating.  It 
is  from  the  mouth  of  God,  and  it  is  said  to  you  and  me.  It 
is  something  for  a living  hour  or  a dying  hour,  or  an  hour 


JET.  38. 


LETTERS  FROM  THE  CONTINENT. 


107 


beyond  time.  I have  talked  with  Gresson  about  these 
things,  and  I have  often  repeated  to  him  those  words,  and 
now  he  knows  all  about  it.  Perhaps  he  remembers  our 
conversations,  and  wonders  at  the  deadness  and  darkness 
of  them.  I had  a little  copy  of  the  Psalms  with  me  at  the 
funeral,  which  I opened,  and  read  the  concluding  verses 
of  the  73d  Psalm,  from  the  23d  verse,  and  I pulled  some 
leaves  of  which  I send  you  two.  My  darling  cousin,  God 
bless  you  ! You  are  probably  retired  to  your  room  just 
now.  I hope  you  do  not  allow  your  mind  to  feed  uselessly 
upon  sorrow,  not  that  I expect  you  are  ever  to  be  free  of 
sorrow,  but  that  you  ask  the  knowledge  of  that  blessed 
secret  which  is  contained  in  that  word,  “ as  sorrowful,  yet 
always  rejoicing.”  ...  I would  join  your  prayers,  that 
God  would  comfort  the  mourners,  and  sanctify  unto  them 
their  afflictions,  and  that  he  would  give  us  to  know  his 
holy  love  in  Christ  Jesus.  That  is  life  eternal,  whether 
in  this  world  or  in  another.  That  is  the  only  portion. 
It  is  about  midnight  here,  and  time  is  little  more  than  an 
hour  earlier  at  Gartur.  It  is  about  eleven  now  with  you. 
I like  to  think  of  you.  I know  the  shape  of  your  room, 
and  the  chair.  I know  some  that  you  pray  for,  and  many 
that  you  think  of.  What  are  you  thinking  of  now  t The 
sorrows  of  the  living,  or  the  blessedness  of  the  dead  who 
die  in  the  Lord,  or  that  blessed  remedy  which  heals  all 
evils,  the  blood  of  Christ  1 Good-night.  . . 

7 th  April. — And  is  it  possible  that  Charles  Hay  is  dead  ] 
How  near  it  brings  death  when  one  dies  whom  we  have 
seen  so  young,  and  with  whom  we  have  never  associated  the 
idea  of  death.  Oh  ! the  blessed  refuge  described  in  the 
57th  Psalm,  first  verse.  That  is  the  remedy  for  every  evil 
under  the  sun. 


108 


LETTERS  OF  THOMAS  ERSKINE. 


1827. 


44.  TO  MISS  C.  ERSKINE. 

Rome,  12 th  April  1827. 

My  dear  Cousin, — I am  away  far  from  you  in  body, 
but  I have  confidence  in  you  that  your  affection  does  not 
depend  altogether  on  your  eye.  I know  that  you  love  many 
whom  you  do  not  see,  and  whom  you  will  never  see  until 
the  resurrection  day.  The  spiritual  world  is  just  near  or 
distant,  according  to  our  own  thoughts  of  it.  It  is  always 
near  and  close  to  those  whose  hearts  are  upon  it.  That 
ladder  which  Jacob  saw  in  his  dream  at  Bethel  is  Jesus 
Christ.  On  Him,  as  on  a ladder,  the  soul  can  mount  to 
God,  and  to  the  place  where  God  dwells,  surrounded  by  the 
love  and  praise  of  blessed  angels  and  redeemed  sinners,  and 
down  the  ladder  the  blessing  of  God,  the  gifts  of  the  Spirit, 
and  the  intimations  of  His  loving-kindness,  descend  to  us. 
It  is  good  exercise  to  run  up  and  down  that  ladder,  and,  my 
dear  cousin,  thank  God  we  may  do  this  though  confined  to 
a bed  or  a sofa,  and  there  we  may  meet  our  friends  out  of 
the  body  or  in  the  body.  I hope  you  sometimes  think  of 
me  when  you  are  upon  the  ladder,  and  that  you  look  about 
for  me.  Ah ! there  is  a time  coming,  I hope,  when  we 
shall  go  up  and  come  no  more  down,  but  be  pillars  in  the 
temple  of  our  God,  and  go  no  more  out.  There  is  one 
thought  that  I am  sure  connects  you  and  me  very  much 
together,  a thought  partly  of  earth  and  partly  of  heaven, 
and  that  is  the  thought  of  Dr.  Stuart.  I often  feel  a wish 
to  write  to  him,  to  ask  what  he  thinks  of  certain  things, 
for  I have  no  friend  now  of  the  same  kind  on  earth.  I have 
excellent  friends,  but  none  who  take  the  same  vivid  interest 
that  he  did  in  some  subjects  that  occupy  me.  I have  this 
instant  received  a letter  from  Christian  and  her  husband, 
mentioning  the  death  of  Mary  Graham.1  Alas  ! alas  ! my 
poor  uncle  and  aunts.  She  was  a sweet  and  beautiful 
1 Only  daughter  of  his  uncle,  Thomas  Graham,  Esq.  of  Airth. 


JET.  38. 


LETTERS  FROM  THE  CONTINENT. 


109 


flower,  and  I hope  now  transplanted  into  the  paradise  of 
God.  And  Charles  Hay  too  ! Dear  Mary’s  removal  had 
been  long  expected.  She  had  herself  for  long  had  it  from 
time  to  time  presented  to  her  mind  by  faithful  friends  who 
counselled  her,  and  prayed  with  her,  and  kept  her  from 
deluding  herself.  Katherine1  was  there,  and  were  I dying, 
I should  like  to  have  Katherine  at  my  deathbed.  But 
there  was  no  Katherine  at  Charles’s  bedside.  I saw  a great 
deal  of  him  when  I passed  through  Paris  in  the  end  of  last 
September.  He  was  full  of  kind-heartedness  and  true- 
heartedness. And  Robert2  so  far  off* ! His  sisters  must 
feel  very  severely.  They  have  not  been  permitted  to 
receive  the  last  words  and  looks  of  any  of  their  brothers. 
May  God  bless  these  wounds  to  the  spiritual  good  of  those 
who  suffer  from  them ! Young  spirits : how  many  are 
now  dead  whose  births  I remember,  gone  to  be  added  to 
the  generations  of  past  time  ! I have  been  reading  lately 
Irving’s  book  on  the  Prophecies,  and  a very  striking  book 
it  is.  He  writes  evidently  with  the  fullest  conviction  that 
his  interpretation  is  right.  If  he  is  right,  we  are  on  the 
eve  of  a tremendous  catastrophe,  in  comparison  with  which 
all  the  calamities  of  the  French  Revolution  are  as  nothing. 
Infidelity  is  to  destroy  Popery,  and  to  break  up  the  very 
foundations  of  all  the  civil  and  political  institutions  of 
Europe,  and  then  infidelity  itself  is  to  be  destroyed  with  a 
fearful  destruction.  I have  only  got  one  volume  yet,  but 
really  I think  he  marks  the  coincidence  of  the  prophecies 
and  the  events  of  the  last  forty  years  very  fairly.  Accord- 
ing to  his  view,  our  blessed  Lord  is  himself  to  appear  on 
earth  in  forty  years.  Our  eyes  shall  be  opened  from  the 
dust  of  death  to  behold  Him.  Miss  Trail,3  who  took  Dr. 
Stuart’s  miniature  for  me,  lent  me  the  book.  Give  my 
kindest  regards  to  Miss  Stuart,  and  to  any  friends  who 

1 His  sister-in-law  and  cousin,  Mrs.  James  Erskine. 

2 Robert  Hay.  3 Daughter  of  the  minister  of  Panbride. 


110 


LETTERS  OF  THOMAS  ERSKINE. 


1827. 


inquire  about  me.  I think  often  of  your  Lane,  and  your 
garden,  and  your  gum-cistus  plant,  and  the  key  of  Heriot’s 
Green,  and  of  the  venerable  forms  that  I remember  moving 
there,  but  are  now  no  longer  seen  by  the  mortal  eye.  I 
wonder  whether  we  are  ever  to  see  each  other  in  this 
world.  I should  like  it ; but  let  us  meet  on  the  ladder,  and 
meet  in  the  upper  sanctuary.  God  grant  it,  for  Christ’s 
sake.  Remember  me  kindly  to  your  brother  and  to  the 
Burnetts,  through  Miss  Stuart.  There  are  three  young 
friends  of  mine,  four  I should  say,  gone  hence  since  I left 
home — George  Macdowall,  Mary  Graham,  Jane  Erskine, 
Charles  Hay ; and  I have  attended  two  death-beds,  Robert 
Melville’s,  and  a young  Irish  clergyman  here  at  Rome. 
Arise,  depart,  this  is  not  your  rest.  Is  not  that  the  interpre- 
tation of  it  all  % And  then,  “ Come  unto  me  and  I will  give 
you  rest.”  That  is  sweet. — Yours  affectionately,  T.  E. 

45.  TO  DR.  CHALMERS. 

Rome,  19^  April  1827. 

My  dear  Sir, — This  letter  will  probably  find  you  in  the 
midst  of  the  business  of  the  General  Assembly,  harassed 
considerably  both  by  friends  and  foes.  In  the  meantime 
I am  quietly  looking  upon  the  seat  of  the  Beast,  and 
wondering  at  him,  at  the  manner  of  his  existence,  and  at  his 
duration.  I have  met  here  with  Irving’s  book  upon  the 
Prophecies.  I don’t  suppose  that  any  mere  interpreter  of 
prophecy  has  ever  before  assumed  such  a tone  of  confidence 
and  authority.  I am  a little  surprised  that  the  fate  of 
former  interpreters  has  not  warned  him.  He  is  scarcely 
meek  enough.  He  seems  to  intend  to  brave  and  insult 
such  of  his  readers  as  hesitate  about  yielding  their  entire 
consent ; but  it  is  a magnificent  book,  full  of  honest  zeal. 
There  is  a Romish  priest  here,  who,  in  the  reign  of  the  last 
Pope,  wrote  a book  on  the  Prophecies,  in  which  the  year 
1830  is  fixed  as  the  termination  of  all  the  wrath ; he  car- 


JET.  38. 


LETTERS  FROM  THE  CONTINENT 


111 


ried  his  MS.  to  the  regular  licenser,  who  showed  it  to  the 
Pope  before  granting  leave  to  publish  : the  Pope  desired 
that  licence  should  be  given  him  to  publish  it  in  the  year 
1831.  I have  an  Italian  master,  who  is  a true,  honest, 
believing  Catholic,  and  who  cordially  pities  the  souls  of  the 
Protestants.  He  tells  me  that  the  study  of  the  Prophecies 
here  is  becoming  much  more  general  than  formerly,  and 
that  there  are  many  expecting  a great  crisis. 

I am  almost  a believer  in  the  nearness  of  the  end,  and  I 
like  to  encourage  in  myself  any  idea  which  leads  to  watch- 
fulness and  prayer,  and  which  gives  a greater  prominency 
to  spiritual  and  eternal  objects.  I desire  to  look  and  wait 
for  the  coming  of  the  Lord,  and  to  long  for  his  appearing. 
I wish  you  were  here  for  a month  now,  instead  of  making 
your  usual  tour.  The  Niob6  of  nations  is  a happy  name 
for  Pome.  She  is  full  of  beauty  and  interest  and  sorrow, 
but  there  is  a lie  in  her  right  hand.  I have  met  with 
some  good  specimens  of  Christianity  from  our  own  country 
here  at  Rome.  I have  never  yet  seen  a Catholic  who  was 
deeply  spiritually-minded.  I have  not  found  any  in  the 
style  of  a Kempis ; they  are  formalists  even  when  they  are 
honest  believers,  which  is  not  a very  usual  thing  amongst 
the  tolerably  educated  classes,  and  never  at  all  in  Prance. 
The  functions  of  the  Holy  Week  are  just  over,  and  such 
mummery  to  be  sure ! and  then  the  celebration  of  Easter 
by  an  illumination!  The  existence  of  such  a system, 
ecclesiastical  and  political,  is  a fact  as  unaccountable,  or 
more  so,  than  the  continued  separate  preservation  of  the 
Jews, — the  government  of  a corporation  of  priests  sub- 
mitted to  during  the  military  turbulency  of  the  middle 
ages,  and  the  enlightened  revolutionary  scepticism  of  the 
present  day,  and  a system  of  imposition,  and  which  imposes 
upon  no  one,  and  is  yet  opposed  by  no  one.  It  is  a very 
strange  thing.  I was  out  at  Tivoli  the  other  day ; though 
the  cascades  are  ruined,  yet  it  has  beauty  enough,  and  to 


112 


LETTERS  OF  THOMAS  ERSKINE . 


1827. 


spare.  They  are  trying  to  repair  them.  There  are  olive 
trees  there  above  a thousand  years  old — five  would  reach 
to  the  flood.  The  time  since  Adam’s  creation  looks  very 
short  when  measured  in  this  way — a succession  of  six 
olive-trees.  The  obelisks  (Egyptian),  of  which  there  are 
many  here,  bring  us  still  nearer.  My  eye  at  this  moment 
rests  on  the  Pantheon,  the  most  beautiful  thing  in  Rome. 

Give  my  best  regards  to  Mrs.  Chalmers  and  your  chil- 
dren. Farewell.  Many  thanks  for  your  letter. — Yours  most 
truly,  T.  Erskine. 

46.  TO  MISS  RACHEL  ERSKINE. 

Rome,  May  2,  1827. 

My  dear  Cousin, — I know  that  I cannot  hear  from  you 
now  for  some  time,  so  I must  even  write  to  you  instead  of 
it,  as  the  next  best  thing.  I have  been  now  nearly  three 
months  in  this  place,  and  I don’t  tire  of  it,  but  I have  a 
strong  presentiment  that  its  judgment  is  drawing  very 
near.  I know  not  whether  to  impute  it  to  the  restlessness 
of  my  own  mind,  but  my  impression  is  that  turbulent  times 
are  approaching,  that  the  world’s  rest  is  again  to  be  broken 
in  upon,  and  that  destruction  is  again  to  sweep  the  kingdom 
of  the  Beast.  Our  own  country  seems  fermenting,  and  in 
all  the  other  countries  of  Europe  there  is  a deep  though 
silent  preparation  going  forward  for  political  eruptions.  Is 
it  not  a strange  thing  that  so  little  good  fruit  has  been  pro- 
duced by  God’s  revelations  to  man  ? Is  it  not  dreadful  and 
yet  true,  that  any  light  which  has  ever  shone  from  heaven 
upon  this  earth,  has  rather  served  as  a testimony  against 
man,  than  as  a guide  and  a joy  to  him  ] Is  this  not  melan- 
choly, and  enough  to  make  any  one  melancholy  who  thinks 
of  it  'l  It  is  indeed  a great  mystery.  The  Word  has  be- 
come flesh  and  has  dwelt  among  us,  and  yet  not  one  in  a 
thousand  has  heard  of  it,  and  not  one  in  a hundred  thousand 
has  been  sanctified  by  it  Surely  there  is  some  great 


^et.  38.  LETTERS  FROM  THE  CONTINENT. 


113 


thing  coming.  But  we  are  of  yesterday  and  know  nothing. 
What  does  Mary  Graham  know  now]  or  Charles  Hay] 
I should  like  to  have  you  sitting  by  me  just  now.  I have 
received  your  letter,  your  kind  letter — it  could  not  be  yours 
if  it  were  not  kind  and  generous.  I will  not  speak  now  of 
its  contents.  I like  your  little  codicil  which  you  always 
pack  up  in  it  so  adroitly  that  no  postmaster  has  hitherto 
suspected  its  existence.  I am  ashamed  of  my  paltry  letters 
in  answer  to  your  histories.  I met  yesterday  with  Sir 
William  Gell,  one  of  our  unfortunate  Queen’s  attendants ; he 
is  a man  of  great  antiquarian  lore,  and  delights  in  commu- 
nicating it  to  any  who  will  take  interest  in  it.  He  is  a 
reader  of  hieroglyphics : he  says  that  the  oldest  obelisk  in 
Borne,  that  at  St.  John  Lateran,  is  contemporary  with 
Abraham.  What  do  you  think  of  that  ] — a few  hundred 
years  later  than  the  deluge.  The  human  race  is  a very 
recent  creation.  It  was  only  the  other  day  that  Adam  and 
Eve  were  in  Eden  walking  with  God,  and  I hope  we  shall  all 
be  walking  with  God  again  soon,  for  oh  it  is  a dull  thing  as 
well  as  a wicked  thing  to  walk  without  Him.  I have  got  a 
very  beautiful  little  drawing  of  the  first  appearance  of  our 
parents  before  God  after  their  offence,  by  a German  artist 
here.  It  is  one  of  a series  intended  to  be  engraved  for  a 
Bible.  The  Deity  is  represented  in  the  human  form,  which 
perhaps  you  will  be  a little  shocked  by,  but  in  that  form 
there  is  a compassion,  and  a regret,  and  a holy  dignity,  which 
will  soon  reconcile  you  to  the  apparent  impropriety.  If  I 
had  a good  opportunity,  I daresay  that  I should  send  it 
home  to  you  to  keep  for  me  till  I came  to  claim  it.  Good 
night,  my  dear  cousin.  The  weather  is  lovely,  and  the 
acacia  trees  in  fullest  blow  and  beauty,  the  Campagna  clad 
in  the  richest  green,  all  the  vegetable  world  in  the  beauty 
of  its  youth,  and  the  sun  and  the  sky  in  glory.  I saw  a fire- 
fly to-night  as  I was  coming  home.  Good-night  again. 


114 


LETTERS  OF  THOMAS  £R SHINE. 


1827. 


3 d May . — I rode  to  Gabii  to-day, — one  of  the  earliest 
conquests  of  the  Kepublic,  and  the  great  quarry  of  their 
earliest  buildings.  You  know  that  most  of  their  massy 
stone  buildings,  and  especially  in  that  early  time,  were  made 
without  cement  of  any  kind — one  immense  block  was  laid 
above  another — well  fitted  in  surface  to  receive  it,  and  so 
they  remain  some  of  them  in  spite  of  time,  and  earthquakes, 
and  fires,  and  floods,  and  wars,  and  Pagans  and  Christians. 
You  know  that  Miss  F.  Mackenzie  is  here  now.  I don’t 
see  nearly  so  much  of  her  as  I ought  to  do,  or  as  I wish  to 
do,  for  she  has  the  attraction  of  unhappiness  as  well  as 
many  other  good  qualities.  This  night  I have  been  taking 
leave  of  friends  who  are  going  off  to-morrow  morning  for 
Naples.  You  tell  me  not  to  go  to  Naples,  but  just  to  come 
home,  but  I have  engaged  to  go  : however  I intend  to  make 
but  a short  stay  there ; I wish  to  see  the  islands,  I did  not 
visit  them  when  I was  there  last,  and  they  have  the  fame 
of  exceeding  beauty.  Also  my  courier  is  engaged  to  be 
married  to  the  daughter  of  the  innkeeper  at  Mola  di  Gaeta, 
and  as  he  has  made  me  his  confidant  through  the  whole 
affair,  I must  go  to  Naples  that  he  may  see  her  in  passing. 
He  is  an  excellent  servant,  and  very  much  attached — to 
his  master  I mean, — for  as  to  the  ragazza  de  Mola , as  he  calls 
her,  though  I have  no  doubt  that  he  will  be  a good  hus- 
band, yet  I don’t  think  that  he  would  lose  a night’s  rest  by 
the  engagement  being  broken  off.  Good-night.  This  is 
very  incoherent  gossip  to  send  to  such  a distance.  My  dear 
cousin,  there  is  more  worth  in , she  is  most  conscien- 

tious, and  she  has  real  friendship  in  her  as  well  as  real  piety, 
that  I can  answer  for.  Is  the  Limekilns  man  in  this 
earthly  prison  yet  ? Blessed  are  the  dead  who  die  in  the 
Lord.  I have  been  reading  a very  curious  book  lately 
by  Law,  the  author  of  the  “Serious  Call it  is  entitled  the 
Spirit  of  Prayer , most  mystical  it  is,  but  most  beautiful.  It 


jet.  38.  LETTERS  FROM  THE  CONTINENT. 


115 


is  not  the  gospel,  but  I think  it  may  be  profitably  read  by 
those  who  know  the  gospel.  Those  passages  which  I ad- 
mired so  much  in  the  translator’s  preface  to  a Kempis  are 
taken  from  it.  Perhaps  I mentioned  this  to  you  before. 

6th,  Albano. — I came  here  yesterday  on  my  way  to 
Naples,  and  have  passed  my  Sunday  here.  Albano  is  a 
fairy  land,  and  the  season  is  enchanting.  The  air  is  full 
of  fragrance  from  the  flowers,  and  of  music  from  the  birds. 
The  nightingale  is  the  chief  minstrel.  All  the  other  birds 
seem  to  be  listeners  and  learners  for  the  time  ; occasionally 
the  cuckoo  is  heard.  Ariccia  is  close  to  Albano,  you  know. 
I went  there  and  found  the  house  in  which  Mrs.  Erskine 
died.  I went  into  her  room.  Oh  for  readiness ! — and 
Charles  Hay  too  now — who  next  3 I wrote  to  the  girls 
some  time  ago.  Law  in  his  latter  days  took  to  reading 
the  works  of  Jacob  Bohme,  a German  divine,  and  from  him 
he  learned  much.  I should  like  to  read  him  too,  but  I 
must  re-learn  German  in  order  to  fit  myself  for  it.  I like 
the  German  mind  better  than  the  mind  of  any  other  nation, 
our  own  not  excepted.  We  are  very  meagre  in  comparison 
of  them.  I like  the  Prussian  chargd  d'affaires  at  Rome.1 
The  last  time  I saw  him,  he  was  telling  me  of  cases  of  som- 
nambulism, or  animal  magnetism  as  it  is  called.  He  says 
that  many  extraordinary  instances  have  been  quite  authen- 
ticated. They  are  as  extraordinary  as  the  most  remarkable 
cases  of  second  sight  in  the  Highlands.  Good-night. 

7th,  Mola  di  Gaeta. — The  Mediterranean  is  spread  beneath 
my  eye.  The  shore  is  covered  with  the  remains  of  ancient 
villas.  The  lemon-trees  are  loaded  with  fruit,  and  the 
orange-trees  with  blossom.  The  productions  of  the  south- 
ern climates  are  becoming  more  frequent.  I have  seen 
several  palm-trees  to-day,  beautiful  things  they  are,  chil- 
dren of  the  sun,  and  associated  in  my  mind  with  Abraham 
1 Chevalier  Bunsen. 


116 


LETTERS  OF  THOMAS  ERSKINE . 


1827. 


and  the  patriarchs  who  sat  under  palm-trees,  and  Deborah 
who  judged  Israel  under  a palm-tree.  Did  not  I mention 
Irving’s  book  on  the  Prophecies  to  you  ] It  is  worth  your 
reading.  Do  the  Keir  ladies  take  interest  in  the  signs  of 
the  times  % Give  them  my  best  love — I love  them  well, 
and  I do  not  wonder  at  any  degree  of  friendship  between 
Jeannie  and  Lady  M.,  for  friendship  is  a thing  of  the 
heart,  and  it  may  exist  amidst  many  dissimilarities  when 
there  is  so  strong  an  agreement,  as  there  is  between  them, 
in  love  to  God. 

8 th,  Mold . — It  is  a lovely  morning.  The  bay  so  sweetly 
curved — the  ripple  of  the  clear  water  on  the  shore.  The 
islands,  which  have  not  yet  thrown  off  their  morning  veil 
of  mist,  if  anything  so  light  can  be  called  mist,  and  then 
Vesuvius  stretching  to  the  west  and  south,  and  the  pro- 
montory and  town  of  Gaeta,  and  many  an  olive-clad  hill, 
to  the  north.  It  is  not  six  o’clock  yet  in  your  country. 
How  fresh  everything  is,  and  these  warblers  that  fill  the 
air  with  music.  For  a moment  one  might  forget  that 
solemn  word,  “ Cursed  be  the  ground  for  thy  sake,”  but  the 
appearance  of  the  people  recalls  it.  The  earth  was  cursed 
not  for  its  own  sake,  and  no  curse  can  be  severe  which  is 
not  deserved — it  is  the  evil  desert  itself  which  is  the  curse 
— except  in  one  instance,  where  the  righteous  suffered  for 
the  wicked ; and  blessed  be  His  name,  the  day  is  coming 
when  that  sacrifice  of  His  shall  have  its  perfect  work,  when 
sin  shall  be  no  more,  when  the  waters  of  human  bitterness 
shall  be  healed,  when  there  shall  be  no  more  curse. 

9 th,  Naples. — I arrived  here  yesterday,  and  I am  now 
sitting  in  the  house  where  my  father  died,  the  Crocelle,  in 
the  1791.  I have  often  wished  that  I had  the  slightest  trace 
of  him  in  my  memory,  but  I was  just  two  years  old  when 
he  left  home.  I know  nothing  of  my  father’s  mind,  except 
very  general  traits.  I don’t  know  how  he  felt  when  he 


jet.  38.  LETTERS  FROM  THE  CONTINENT 


117 


knew  that  he  was  on  the  borders  of  the  invisible  world. 
There  is  something  very  striking  in  the  relation  between  a 
father  and  a child  when  death  prevents  any  personal  ac- 
quaintance between  them.  When  he  parted  from  me,  he 
knew  as  little  of  me  as  I did  of  him,  and  yet  no  doubt  he 
felt  an  interest  in  me ; but  when  he  looked  at  me  he  could 
no  more  conjecture  what  was  within  me,  or  what  my  des- 
tiny might  probably  be,  than  he  could  conjecture  what  was 
going  on  in  the  moon.  What  a strange  interest  that  is 
which  we  can  thus  take  in  beings  that  we  are  absolutely 
ignorant  of ! I feel  a love  for  my  father,  and  a deep  inter- 
est in  him.  Are  these  earthly  connections  to  extend  be- 
yond this  world  in  any  shape  'l  When  I was  last  here  the 
Hays  were  constantly  with  me.  Many  of  the  jokes  which 
amused  Charles  recur  to  my  mind  at  present.  Oh  let  us 
be  very  scrupulous  in  abiding  closely  and  constantly  in 
Christ,  and  in  avoiding  the  serpent’s  meat,  the  dust  of  this 
world,  and  in  eating  the  bread  which  came  down  from 
heaven.  Good-night,  God  bless  all  my  dear  cousins. — 
Yours  ever,  T.  E. 

47.  TO  MISS  RACHEL  ERSKINE. 

Island  of  Ischia,  4 th  June  1827. 

My  dear  Cousin, — . . . This  is  a beautiful  place.  The 
view  from  the  house  where  I am  living  is,  I think,  the  very 
finest  that  I ever  saw.  I have  found  here  a poor  man  who 
took  the  fever  of  the  country  in  Sicily  about  a year  ago, 
and  he  has  been  in  a state  of  constant  suffering  ever  since. 
Bodily  pain  is  a great  trial.  It  interferes  with  the  mind’s 
power  of  thought,  that  power  on  which  we  pride  ourselves, 
and  which  we  convert  into  an  idol,  although  it  is  a gift 
from  God.  He  tells  me  that  he  is  seeking  God,  but  cannot 
find  Him  ; and  that  he  reads  the  Bible,  but  cannot  get 
satisfaction  from  it.  Alas  ! alas  ! I was  at  Capri  the  other 


118 


LETTERS  OF  THOMAS  £R SHINE. 


1827. 


day,  the  island  where  the  Emperor  Tiberius  had  a palace, 
where  he  spent  much  of  his  time  in  profligacy,  and  in 
cruelty,  and  in  misery.  Jesus  was  in  Judea  when  that 
building  was  erected.  It  is  a very  singular  island,  divided 
into  two  parts  by  a range  of  rocks,  so  lofty  and  so  steep 
that  there  is  no  communication,  except  by  means  of  a stair 
cut  in  the  rock  (of  immense  antiquity  it  must  be)  of  535 
steep  steps,  and  there  is  no  landing-place  on  the  upper  part 
from  the  sea  either.  Every  foot  of  the  island  which  is  not 
under  cultivation  is  covered  with  myrtles,  which  were  just 
coming  into  flower.  Good-night. — I have  been  tempted  to 
stay  two  or  three  days  more  here.  I enter  into  the  spirit  of 
its  beauty — it  is  not  like  anything  else  I have  ever  seen.  La 
Sentinella  is  the  name  of  my  inn ; and  it  received  its  name 
from  its  being  the  post  of  an  outlook  who  gave  notice  of 
the  approach  of  Saracen  corsairs,  who  used  to  ravage  this 
country  some  centuries  ago,  and  carry  off  the  inhabitants 
as  slaves.  It  commands  the  whole  view  of  the  Neapolitan 
coast,  from  Vesuvius  northward  to  Terracina — a coast  of 
most  picturesque,  and  bold  and  various  form,  and  then  the 
island  of  Procida,  dividing  that  part  of  the  sea  into  lakes, 
and  then  the  unbounded  ocean  to  the  west — and  the  home 
scenery  of  the  island,  which  is  rich  and  wild  beyond  fancy. 
The  house  is  situated  on  the  point  of  a narrow  ridge  of  very 
elevated  ground,  and  overlooks  the  sea ; on  each  side  of  the 
ridge,  about  20  yards  on  the  one  side,  and  not  so  much 
as  one  yard  on  the  other,  the  ground  sinks  down  into  a 
beautiful  theatre,  covered  at  present  with  one  mass  of 
verdure. 

Naples,  12 th. — I am  again  in  the  Crocelle,  where  my 
father  lived,  and  suffered,  and  died,  and  where  cousin  Annie 
assisted  my  mother  in  tending  him.  I have  been  hesitat- 
ing whether  1 should  not  stay  out  the  summer  here,  being 
thereto  induced  by  a report  that  the  mountain  is  making 


ALT.  38. 


LETTERS  FROM  THE  CONTINENT 


119 


noises  indicative  of  an  eruption.  That  is  a spectacle  which 
I should  be  sorry  to  lose  if  I had  it  in  my  power  to  see  it. 
But  I scarcely  think  that  anything  of  the  kind  is  near.  No 
fire  appears  in  the  crater,  nothing  but  smoke.  There  has 
been  a great  deal  of  rain  lately,  which  increases  the  quantity 
of  smoke.  ...  I have  met  with  two  or  three  persons  who 
have  interested  me  very  much.  Prince  Leopold  is  here. 
The  Prince  still  feels  his  wife’s  death  very  much.  I have 
never  seen  him.  . . . 


June  1827. 

Mold  di  Gaeta , 1 6th  June  1827. — . . . I left  Naples  on 
the  14th.  That  morning  I saw  the  sun  rise  from  the  top 
of  Vesuvius.  It  was  very  glorious,  and  the  fresh,  sweet, 
wholesome  beauty  of  the  Bay  of  Naples  was  a striking  con- 
trast to  the  burning,  parched,  sulphurous  breath  and  look 
of  the  crater.  I met  Miss  Mackenzie  here  at  Mola,  on  her 
way  from  Naples  to  Rome.  She  is,  I believe,  going  on  a 
work  of  friendship.  There  is  a poor  lady  of  her  acquaint- 
ance near  Naples,  who  is  in  great  want  of  some  friend,  and 
who  has  pressed  her  very  much  to  come  to  her. 

Rome , 23 d.  . . . — Within  the  last  six  weeks  I have  seen 
much  misery  in  different  forms.  I wonder  now  how  life  ever 
could  have  appeared  to  me  a sunny  thing.  There  is  a 
heavy  cloud  over  it.  I really  wish  to  be  home  now,  but  I 
know  not  when  I may  be  permitted.  Farewell,  my  dear 
cousin.  May  the  Father  of  our  Lord  Jesus  Christ  bless 
you  with  the  spirit  of  holy  unworldly  peace,  extinguishing 
in  you  the  life  of  the  old  nature,  and  giving  you  a new  life, 
yea,  becoming  Himself  your  life.  Will  you  ask  Mr.  Greig,  as 
a particular  favour,  that  he  would  conscientiously,  as  unto 
the  Lord,  and  not  as  unto  man,  assist  my  friends  in  finding 
some  proper  person  for  the  Ferry  Chapell1  Farewell. 

1 A chapel  in  the  village  of  Bro ugh ty- Ferry,  which  lay  near  Linlathen. 


120 


LETTERS  OF  THOMAS  ERSKINE. 


1827. 


48.  TO  HIS  SISTER  MRS.  PATERSON. 

Albano,  4 th  July  1827. 

My  dear  Davie, — I am  sorry  to  say  that  I am  still  here. 
I had  hoped  to  have  been  on  the  other  side  of  the  Alps 
before  this  time ; but  I have  had  various  businesses  given 
me  to  do  by  Him  who  appoints  all  things.  At  Naples  I 
felt  that  I had  a mission  for  three  or  four  persons ; and 
since  I have  come  back  to  Eome,  I have  found  a case  of 
distress  waiting  for  me,  which  has  perplexed  me  a good 
deal  as  to  plans  of  moving.  . . . When  I may  get  away  I 
know  not;  but  I am  very  desirous  to  get  once  more 
amongst  Christian  people.  ...  I live  at  Albano,  on  the 
road  to  Rome.  The  whole  district  is  beautiful  to  the 
utmost  wish,  and  full  of  delicious  shade  from  immense 
trees,  chiefly  ever-green  oaks,  of  which  there  is  one  as  large 
as  the  Kippenross  tree,  indeed  much  larger,  thirty  feet 
round  at  four  feet  from  the  ground. — Yours  affectionately, 

T.  E. 

49.  TO  THE  SAME. 


Albano,  2 6th  July  1827. 

...  It  is  warm  here,  but  I have  never  yet  felt  the  heat 
oppressive,  not  so  much  so  as  when  I was  at  Gartur  last 
year.  There  are  woods,  and  valleys,  and  lakes,  and 
mountains  so  near  that  they  maintain  a perpetual  freshness 
in  the  air ; but  they  say  that  it  is  dreadful  in  Rome.  I 
have  bought  a horse,  and  make  constant  use  of  him  in  con- 
veying me  over  this  lovely  country.  The  two  lakes  of 
Albano  and  Nemi  were,  at  some  period  beyond  the  memory 
of  man,  the  craters  of  two  immense  volcanos,  in  form  very 
like  the  crater  of  Vesuvius.  These  craters  are  not  above 
half  way  up  filled  with  water,  and  the  banks  (which  are 
very  precipitous  from  the  water  edge)  are  covered  with 
wood  of  every  age,  and  boldly  broken  by  immense  volcanic 


jet.  38.  LETTERS  FROM  THE  CONTINENT 


121 


rocks ; and  their  top  ridge  is  crowned  by  picturesque 
villages,  and  convents  with  white  walls,  and  lofty  pines, 
and  cypresses,  and  ilexes.  At  sunset  the  bells  from  these 
villages  and  convents,  as  they  answer  each  other  from  the 
different  points  of  the  ridge,  and  as  they  sink  or  swell  on 
the  breeze,  produce  that  effect  which  Mrs.  Radcliffe  intended 
to  produce  in  many  of  her  descriptions.  Humboldt,  in  his 
descriptions  of  the  South  American  scenery,  compares  it  with 
this  district  from  Nemi  to  Tivoli,  which  he  thinks  the 
finest  in  the  old  world.  It  wants,  however,  the  magic 
light  of  Naples.  The  view  from  the  Sentinella  at  Ischia 
is  of  a higher  order  in  my  humble  opinion.  The  Appian 
Way,  the  queen  of  the  old  Roman  roads,  passes  through 
Albano.  Its  course  is  marked  by  the  massive  antique 
pavement,  and  by  the  ruined  monuments  of  the  forgotten 
dead,  which  line  it  on  both  sides.  I think  that  it  was  a 
fine  idea  in  the  old  Romans  (and  it  was  the  custom  also  in 
Greek  cities)  to  erect  their  tombs  by  the  sides  of  their 
principal  roads  and  approaches  to  their  towns.  It  is  far 
better  than  Westminster  Abbey,  especially  when  you  are 
obliged  to  pay  half-a-crown  to  see  them  there.  These 
tombs  were  magnificent  towers,  round  or  square,  almost 
solid  through,  from  twenty  to  thirty  or  more  feet  in 
diameter.  Many  of  them,  Adrian’s  tomb,  now  called  the 
Castle  of  St.  Angelo,  for  instance,  and  the  Cecilia  Metella, 
were  employed  as  military  positions  in  after-times.  I am 
reading  German  and  Dante,  who  has  been  very  well  trans- 
lated into  English  lately  by — I forget  his  name  just  now. 
I am  at  present  occupied  with  the  Purgatory,  in  which 
there  is  much  beautiful  poetry.  The  idea  of  great  present 
suffering,  enlightened  by  the  assurance  of  future  eternal 
blessedness,  is  a fine  subject  for  poetry  and  for  thought 
(which  poetry  ought  to  be).  In  truth  this  world  is  purga- 
tory to  a spirit  that  knows  God,  and  the  terms  which  Dante 


122 


LETTERS  OF  THOMAS  ER. SEINE. 


1827. 


addresses  to  the  spirits  with  whom  he  converses  in  purga- 
tory may  properly  be  addressed  to  every  Christian : — 

0 creatura  che  ti  mondi, 

Per  tornar  bella  a colui  che  ti  fece. 

0 creature  who  thyself  unsoilest, 

To  return  beautiful  to  Him  who  thee  made. 

27th. — The  Secretary  to  the  French  Embassy  here,  a 
friend  of  mine,  tells  me  that  he  is  going  to-morrow  to  Paris 
with  despatches ; and  as  a motive  to  give  him  letters,  he 
says  that  he  goes  quicker  than  the  post.  I should  like  to 
go  myself,  but  I cannot  leave  the  poor  invalid.  I have  just 
returned  from  a delicious  ride,  part  of  the  way  through  a 
forest  of  fine  old  chestnut  trees.  They  look  like  ante- 
diluvian patriarchs.  ...  I expect  the  Prussian  chargd 
d'affaires  out  in  this  neighbourhood  immediately,  which  I 
look  to  with  pleasure,  for  I really  like  the  man.  He  has  a 
fine,  wide,  adventurous,  metaphysical  German  capacity,  and 
is,  I believe,  a Christian.  He  is  married  to  an  English 
woman,  a very  good  woman.  I shall  ride  with  him  and 
learn  German  philosophy.  God  bless  you. 

50.  TO  HIS  SISTER  MRS.  STIRLING. 

Albano,  31s£  July  1827. 

My  dearest  Sister, — ...  I am  living  a very  regular 
life  here.  I get  up  early,  between  four  and  five  in  the 
morning,  for  the  mornings  and  evenings  are  the  only  times 
for  exercise.  I ride  out  till  eight,  when  I breakfast,  and 
then  remain  in  the  house  till  six  in  the  evening,  with  the 
exception  of  an  hour  in  the  middle  of  the  day,  which  I 
pass  in  a delicious  bosco  here  close  to  my  house,  under  the 
shade  of  oaks  and  ilexes.  I have  a great  deal  of  time  at 
my  disposal  by  this  division  of  the  day,  and  I read  and 
study  a good  deal.  I am  learning  German,  which  is  much 
to  my  taste,  and  this  very  day  M.  Bunsen,  the  Prussian 


^T.  39. 


LETTERS  FROM  THE  CONTINENT 


123 


chargd  d'affaires , is  coming  out  from  Rome  to  reside  for  the 
summer  at  Castello  Gandolfo,  which  is  a pleasure  to  me, 
for  he  is  an  instructive,  excellent  man,  and  is  very  friendly 
with  me. — Yours  ever,  T.  E. 

51.  TO  MISS  RACHEL  ERSKINE. 

September  1827. — . . . When  I was  in  Paris  I visited 

’s  tomb.  He  had  so  few  friends  that  1 feel  it  to  be 

more  particularly  incumbent  on  those  few  to  give  many 
thoughts  to  his  memory.  Were  I the  sole  friend  of  any 
one,  I should  consider  myself  in  some  sort  his  monument. 
. . . I hear  that  our  dear  Lauriston  cousin  is  more  infirm. 
She  is  certainly,  as  we  all  are,  nearer  her  journey’s  end. 
I am  loath  to  think  of  the  spark  of  life  ever  being 
extinguished  in  that  kind  and  worthy  breast  whilst  she 
remains  amongst  us.  Her  father,  and  mother,  and  sister, 
still  seem  to  survive  in  her.  What  a crowd  of  recollections 
she  has  gathered  upon  herself!  Yes,  although  we  are 
persuaded  that  our  friends  are  going  to  eternal  bliss,  yet  we 
must  mourn  their  departure.  And  we  ought  to  do  so.  The 
idea  of  a dear  friend  departing  without  being  mourned  is 
horrible. 


52.  TO  THE  SAME. 

Linlathen,  JO  tlx  November  1827. 

My  dear  Friend, — . . . How  reluctant  we  are  that 
any  of  our  friends  should  get  into  the  promised  land,  whilst 
we  are  in  the  wilderness.  Ay,  and  what  a hold  we  take 
of  the  wilderness  in  spite  of  all  its  barrenness  and  fiery 
serpents.  This  arises  from  a want  of  spirituality.  Don’t 
you  think  so]  I wish  you  would  read  the  “Spirit  of  Prayer” 
and  the  “ Spirit  of  Love,”  two  works  by  Law,  the  author  of 
the  “ Serious  Call,”  and  tell  me  what  you  think  of  them. 


124 


LETTERS  OF  THOMAS  ERSKINE. 


1827. 


I have  been  much  struck  by  them.  There  is  a great 
spirituality  in  them.  I really  like  them  much  better  than  Mr. 
Irving’s  “ Prophecies.”  They  are,  however,  very  mystical, 
and  if  your  taste  is  much  averse  to  mysticism,  you  may  not 
like  them.  But  I think  that  you  can  scarcely  help  liking 
them,  such  a view  they  give  of  the  love  of  our  God,  and  of 
that  intimate,  and  blessed,  and  glorious  union  with  Himself, 
to  which  He  hath  called  us.  But  what  is  the  use  of  recom- 
mending books  to  those  who  are  taught  of  the  Spirit  to 
read  the  Bible,  and  to  see  in  it  a message  from  their  loving 
Father  to  their  own  souls'?  Happy  the  heart  that  has 
learned  to  say  mij  God  ! All  religion  is  contained  in  that 
short  expression,  and  all  the  blessedness  that  man  or  angel 
is  capable  of. 

Dr.  Chalmers  is  appointed  to  the  Divinity  Chair  in  the 
Edinburgh  University.  May  the  Lord  bless  His  work  in 
the  hand  of  His  servant. 

53.  TO  DR.  CHALMERS. 

LINLA.THEN,  10th  Nov . 1827. 

My  dear  Sir, — I cannot  express  to  you  how  much  I 
have  been  delighted  by  your  appointment  to  the  Divinity 
Chair  in  Edinburgh.  I have  felt  it  to  be  a matter  of  much 
thankfulness  and  much  hope.  It  is  the  situation  to  which 
the  wishes  of  many  have  long  destined  you,  from  the  con- 
viction that  you  have  a particular  gift  for  the  discharge  of 
its  high  duties.  May  the  Lord  answer  the  many  prayers 
which  have  been  and  will  be  presented  on  your  behalf  on 
this  occasion,  and  send  an  awakening  spirit  to  arouse  and 
vivify  the  torpid  Church  of  Scotland,  and  employ  you  as 
an  honoured  instrument  for  exciting  and  preparing  many 
who  may  be  zealous  and  wise  pleaders  for  God  with  the 
coming  generation. 


MT.  39. 


LETTERS  FROM  THE  CONTINENT 


125 


I am  loath  to  miss  your  preliminary  lectures  this  year, 
but  I must  go  to  the  west,  to  see  my  friends  at  Cadder.  I 
hope,  however,  that  you  will  think  seriously  of  publishing 
your  Moral  Philosophy  lectures,  or  at  least  the  views  which 
you  have  given  of  the  subject,  so  far  as  they  differ  from 
those  which  have  been  prevalent  in  this  country  for  three 
quarters  of  a century  back.  Moral  Philosophy  and  self- 
conceited  infidelity  have  long  been  near  neighbours,  and 
may  in  fact  be  expected  to  be  so  whilst  man  wishes  to  form 
a system  in  which  God  can  be  dispensed  with,  i.e.  whilst 
man  continues  as  he  is. 

On  my  return  from  the  west  country,  I hope  to  be  able 
to  pay  you  a visit.  All  here  desire  to  be  remembered  by 
you.  Give  my  best  regards  to  Mrs.  Chalmers  and  your 
children. — Yours  most  truly,  T.  Erskine. 

I intend  to  set  out  for  the  west  on  Tuesday  or  Wednes- 
day first. 


126 


LETTERS  OF  THOMAS  ERSKINE . 


CHAPTER  VI. 

Case  of  the  Rev.  J.  M‘Leod  Campbell  of  Row — Letters  of  1828, 
1829,  and  1830. 

The  ten  years  from  1828  to  1838,  from  his  fortieth 
to  his  fiftieth  year — intervening  betwixt  two  lengthened 
visits  to  the  Continent, — formed  the  most  memorable 
period  in  Mr.  Erskine’ s life.  This  period  witnessed  the 
rise  and  progress  of  what  was  commonly  called  the  Row 
or  Gairloch  Heresy  ; the  springing  up  in  alarm  and  indig- 
nation of  the  Calvinism  of  the  Church  of  Scotland,  to  put 
its  foot  upon  this  movement,  and  stamp  it  out ; the  alleged 
miraculous  manifestations,  the  healings,  the  speaking  with 
tongues,  the  prophesyings  at  Port-Glasgow ; the  shooting 
up  into  the  heavens  ecclesiastical  of  that  most  brilliant 
meteor,  Edward  Irving,  and  the  sad  and  sudden  quenching 
of  the  great  light  in  a great  darkness,  out  of  that  darkness 
the  strange  form  emerging  of  a Church,  in  its  order  and 
offices  novel,  elaborate,  ornate,  complete.  Of  all  these  Mr. 
Erskine  was  not  only  a highly  interested  spectator ; in  most 
of  them  he  was  deeply  and  personally  concerned.  In  the 
midst  of  such  excitement  and  activity  as  he  never  before 
and  never  afterwards  passed  through,  came  death  after 
death  in  the  family  circle  at  Linlathen,  sweeping  half  of 
its  whole  number  into  the  grave,  breaking  up  for  a time  the 
happy  household  there,  and  sending  Mr.  Erskine  to  spend 
six  months  of  solitary  study  in  his  sister’s  house  at  Cadder. 


JET.  39. 


THE  ‘ UNCONDITIONAL  FREE  NESS.' 


127 


The  following  pages  will  help  the  reader  to  follow  his  foot- 
steps throughout  this  period,  so  far  as  they  can  now  be 
traced. 

On  returning  to  Scotland  in  October  1827,  Mr.  Erskine 
lost  no  time  in  committing  to  the  press  a work  the  pre- 
paration of  which  had  engaged  his  leisure  hours  on  the 
Continent.  “The  Unconditional  Freeness  of  the  Gospel ” 
was  published  early  in  1828.1  It  excited  so  immediate 
and  wide  an  interest,  that  a second  edition  was  called  for 
before  the  end  of  the  year.  Its  author  was  not  prepared 
for  so  cordial  a reception  of  this  volume  by  some,  still 
less  for  so  severe  a reprobation  of  it  by  others.  Dr. 
Chalmers,  though  dissenting  from  one  of  its  positions, 
went  cordially  in  with  its  leading  principles,  and  said,  over 
and  over  again  to  his  friends,  that  it  was  one  of  the  most 
delightful  books  that  ever  had  been  written.  There  was 
another  reader  of  it,  the  impression  made  on  whom  was 
destined  to  have  wide  effects.  Frederick  Denison  Maurice, 
in  1852,  dedicating  the  volume  on  “The  Prophets  and 
Kings  of  the  Old  Testament  ” to  Mr.  Erskine,  says,  “ The 
pleasure  of  associating  my  name  with  yours,  and  the 
kind  interest  which  you  expressed  in  some  of  these  sermons 
when  you  heard  them  preached,  might  not  be  a sufficient 
excuse  for  the  liberty  which  I take  in  dedicating  them  to 
you.  But  I have  a much  stronger  reason.  I am  under 
obligations  to  you,  which  the  subject  of  this  volume  espe- 
cially brings  to  my  mind,  and  which  other  motives,  beside 
personal  gratitude,  urge  me  to  acknowledge.  . . . Have 
we  a gospel  for  men,  for  all  men  ] Is  it  a gospel  that  God’s 
will  is  a will  to  all  good,  a will  to  deliver  them  from  all 
evil  ] Is  it  a gospel  that  He  has  reconciled  the  world  unto 
Himself]  Is  it  this  absolutely,  or  this  with  a multitude 
of  reservations,  explanations,  contradictions  ] It  is  more 
1 See  extracts  in  Appendix,  No.  V.  p.  379. 


123 


LETTERS  OF  THOMAS  ERSKINE. 


1828-31. 


than  twenty  years  since  a book  of  yours  brought  home  to 
my  mind  the  conviction,  that  no  gospel  but  this  can  be  of 
any  use  to  the  world,  and  that  the  gospel  of  Jesus  Christ 
is  such  a one.  . . . Many  of  my  conclusions  may  differ 
widely  from  those  into  which  you  have  been  led  : I should  be 
grieved  to  make  you  responsible  for  them.  But  if  I have 
tried  in  those  sermons  to  show  that  the  story  of  the 
prophets  and  kings  of  the  Old  Testament  is  as  directly 
applicable  to  the  modern  world  as  any  Covenanter  ever 
dreamed,  but  that  it  is  applicable  because  it  is  a continual 
witness  for  a God  of  righteousness,  not  only  against  idolatry, 
but  against  that  notion  of  a mere  sovereign  Baal  or  Bel, 
which  underlies  all  idolatry,  all  tyranny,  all  immorality, 
I may  claim  you  as  their  spiritual  progenitor.” 


The  following  letter  was  at  the  same  time  addressed  to 
Mr.  Erskine : — 

My  dear  Friend, — You  will  see  by  a book  which  will 
reach  you  by  this  post  that  I have  taken  a great  liberty 
with  your  name.  I was  afraid  you  would  refuse  me  if  I 
asked  you  beforehand,  or  that  I should  make  you  re- 
sponsible for  what  I said.  I have  longed  to  do  what  I 
have  done  for  many  years,  when  an  occasion  should  offer. 
I wished  to  tell  others  how  much  I believe  they  as  well  as 
I owe  to  your  books,  how  they  seem  to  me  to  mark  a crisis 
in  the  theological  movement  of  this  time.  I would  rather 
take  another,  less  public,  way  of  saying  what  I owe  to  your 
personal  kindness  and  your  conversation,  but  you  will,  I 
hope,  forgive  me  and  believe  that  I did  think  it  a duty  to 
express  what  I feel  towards  you,  in  connection  with  the 
task  which  God  has  shown  me  that  I am  to  perform  for 
His  Church,  that  of  testifying  that  the  grace  of  God  has 
appeared  to  all  men.  Accept  our  best  and  most  cordial 


./ET.  39. 


CAMPBELL  AND  SCOTT. 


129 


Christmas  greetings  to  you  and  all  your  circle.  . . . — Ever, 
my  dear  friend,  yours  very  affectionately, 

F.  D.  Maurice, 

December  21,  1852. 

It  was  long  after  its  publication  before  Mr.  Erskine  knew 
that  this  book  had  rendered  such  a service  in  such  a quarter. 
But  it  was  not  long  till  he  was  surprised  and  delighted  to 
find  that  the  ideas  of  the  love  of  God  in  Jesus  Christ  as 
embracing  the  whole  human  family,  of  the  incarnation  and 
death  of  the  Redeemer,  as  having  removed  all  obstacles  to 
the  immediate,  free,  and  full  forgiveness  of  every  sinner  of 
our  race,  almost  in  the  very  form  in  which  he  had  himself 
in  this  volume  expressed  them,  were  already  being  fervently 
proclaimed  by  at  least  one  minister  of  the  Church  of 
Scotland.  If  not  before,  it  must  have  been  immediately  after 
the  publication  of  the  “ Unconditional  Freeness,”  that  he 
heard  Mr.  M‘Leod  Campbell  preach  in  Edinburgh.  Return- 
ing from  the  church  Mr.  Erskine  said  with  great  emphasis 
to  a friend  who  accompanied  him,  “ I have  heard  to-day 
from  that  pulpit  what  I believe  to  be  the  true  gospel.” 

Hearing  his  own  favourite  ideas  unfolded  and  enforced 
with  such  intense  earnestness,  and  learning  at  the  same 
time  of  the  gathering  storm  which  was  so  soon  to  burst 
over  the  preacher's  head,  Mr.  Erskine  in  the  summer  of 
1828  made  his  first  pilgrimage  to  Row,  a parish  lying  on 
the  banks  of  the  beautiful  Gairloch,  in  Dumbartonshire,  of 
which  Mr.  Campbell  had  been  ordained  as  the  minister 
in  1825.  Personal  acquaintance  deepened  exceedingly  the 
first  favourable  impressions.  One  life-lasting  friendship 
began.  Here,  too,  and  now,  another  kindred  friend- 
ship had  its  birth. 

One  Sunday  in  the  preceding  summer  (1827)  “my  pulpit,” 
says  Mr.  Campbell,  “was  occupied  by  my  young  friend 

I 


130 


LETTERS  OF  THOMAS  ERSKINE. 


1828-31. 


Mr.  Scott.1  I heard  him  with  very  peculiar  delight.  His 
preaching,  though  his  second  Sabbath,  was  with  a sober, 
solemn  composure,  that  would  have  seemed  a delightful 
attainment  in  a man  of  much  experience.  The  progress 
he  has  already  made  in  the  divine  life,  the  elevation  and 
clearness  of  his  views,  the  spirit  of  love  which  he  breathes 
in  every  word,  and  the  single-eyed  devotedness  to  his 
Master’s  glory,  are  to  me  most  delightful  illustrations  of 
the  power  of  simple  faith.”2 

Mr.  Scott  was  with  Mr.  Campbell  again  in  the  summer 
of  1828,  and  there  met  Mr.  Erskine.3  It  was  quite 
unique  the  triple  friendship  which  had  thus  a common 
birthtime  and  birthplace ; one  peculiar  feature  .marking 
it  in  each  case.  “That  historical  independence,”  Dr. 
Campbell  wrote  a year  or  two  before  his  death,  “ which 
we  mark  when  two  minds,  working  apart  and  without  any 
interchange  of  thought,  arrive  at  the  same  conclusions,  is 
always  an  interesting  and  striking  fact  when  it  occurs ; 
and  it  did  occur  as  to  Scott  and  myself ; and  also  as  to  Mr. 
Erskine  and  me,  and  I believe  too  as  to  Mr.  Erskine  and 
Scott.”4  All  through  life  each  of  these  three  friends  found 

1 Mr.  A.  J.  Scott,  son  of  the  Rev.  Dr.  Scott  of  Greenock,  afterwards 
Principal  of  Owens  College,  Manchester. 

2 Reminiscences , p.  22. 

Edward  Irving  met  with  Scott  during  the  same  summer  (1828)  and 
arrived  as  rapidly  at  the  same  high  estimate  of  Scott,  and  invited  him  to 
be  his  assistant  in  London.  “ Sandy  Scott,”  he  wrote  to  Dr.  Chalmers 
a month  or  two  afterwards,  “is  a most  precious  youth,  the  finest  and 
strongest  faculty  for  pure  theology  I have  yet  met  with.”  Nor  did  his 
after  experience  of  him  in  one  of  the  closest  of  clerical  relationships  alter 
this  estimate.  “A  young  man,”  he  wrote  of  him  in  1830,  “so  learned 
and  accomplished  in  all  kinds  of  discipline  I have  never  met  with,  and  as 
pious  as  he  is  learned,  and  of  great,  very  great,  discernment  in  the  truth, 
and  faithfulness  Godward  and  manward.” — Irving's  Life , vol.  ii.  68,  126. 

3 They  met  first  in  1826  when  Scott  was  attending  some  classes  in  the 
Edinburgh  University,  and  was  acting  as  tutor  in  the  family  of  one  of  Mr. 
Erskine’s  friends. 

4 Life  of  the  Rev.  Mr.  Story,  p.  152. 


^Er.  39. 


CAMPBELL  AND  SCOTT. 


131 


in  the  other  two  what  he  found  in  none  beside.  Intellec- 
tually, socially,  spiritually,  they  moved  in  separate  orbits ; 
each  having  a path  of  his  own,  which  with  absolute  inde- 
pendence he  pursued.  But  the  paths  lay  very  close  to  one 
another ; and  so  entirely  on  the  same  plane,  sloping  up- 
wards to  the  great  central  Source  of  light  and  life  and 
love,  as  to  constitute  a separate  sphere  of  religious  ideas, 
aims,  and  aspirations,  apart  from  and  far  above  that  of 
many  with  whom  their  names  came  afterwards  to  be 
associated. 

Writing  to  a common  friend  in  1870,  shortly  after  Mr. 
Erskine’s  death,  Dr.  Campbell  spoke  of  him,  “As  one  of 
the  two  my  friendship  with  whom  had  its  first  commence- 
ment forty-three  years  ago,  in  the  joy  of  seeing  eye  to  eye 
in  the  light  of  the  love  of  God  to  man,  which  each  of  us  had 
known  before  we  met  in  it ; and  as  with  that  other  (our 
dear  Scott)  my  original  fellow-helper  in  the  gospel,  my 
bond  with  him  was  very  special,  and  since  one  of  us  three 
was  taken,  exclusive.”1 

“ Dear  cousin  Rachel,”  when  first  she  heard  of  the  visit 
to  Row,  and  the  intimacy  with  Mr.  Campbell,  was  some- 
what alarmed,  and  ventured  with  semi-maternal  anxiety,  as 
being  many  years  his  senior,  to  remonstrate.  The  letters 
which  follow  show  what  pains  he  took  to  allay  her  fears 
and  win  her  sympathy.  His  brother-in-law,  Captain 
Paterson,  and  his  wife,  went  heartily  with  Mr.  Erskine  from 
the  beginning.  For  three  months  in  each  of  the  summers 
of  1829  and  1830  they  lived  together  at  Row.  Unsatisfied 
with  all  that  pen  and  press2  could  do,  Mr.  Erskine, 

1 Reminiscences , p.  44. 

2 In  1830  a little  volume  was  issued  from  It.  B.  Lusk’s  prolific  press  at 
Greenock,  entitled  “ Extracts  of  Letters  to  a Christian  Friend  by  a Lady, 
with  an  Introductory  Essay  by  Thomas  Erskine,  Esq.,  Advocate.”  This 
Introductory  Essay  contains  the  clearest  and  most  condensed  statement  of 
all  that  was  peculiar  in  the  teaching  of  Mr.  Campbell  and  of  Mr.  Erskine 


132 


LETTERS  OF  THOMAS  ERSKINE. 


1828-31. 


especially  when  in  the  neighbourhood  of  Row,  addressed 
meetings  and  preached  to  small  congregations  sometimes 
three  hours  every  day,  and  often  more.  Mr.  Campbell 
needed  all  the  support  that  could  be  given.  His  friends 
were  few,  his  opponents  all-powerful.  From  almost  every 
leading  pulpit  in  Scotland  he  had  been  denounced.  Dr. 
Barr  of  Port-Glasgow,  Dr.  Hamilton  of  Strathblane,  Dr. 
Burns  of  Paisley,  Dr.  Smyth  of  Glasgow,  Dr.  Thomson  of 
Edinburgh,  vied  with  one  another  in  expressing  through 
the  press  their  sense  of  the  depth  and  dangerous  nature 
of  the  errors  into  which  he  had  fallen. 

At  first  his  own  people  adhered  loyally  and  almost 
unanimously  to  him.  At  last,  on  the  30th  March  1830,  a 
few  of  their  number  lodged  a complaint  against  him  before 
the  Presbytery  of  Dumbarton.  The  General  Assembly  of 
that  year  instructed  the  Presbytery  to  take  it  up,  and,  as 
it  was  a matter  of  so  very  grave  a character,  to  “ carry  on 
their  proceedings  till  the  cause  is  ripe  for  a final  judgment, 
notwithstanding  any  appeal  or  complaint  on  preliminary 
points.”  The  first  step  taken  by  the  Presbytery,  in  carry- 
ing out  the  instructions  of  the  General  Assembly,  was  to 
appoint  a Presbyterial  visitation  of  the  parish  of  Row,  to 
be  held  on  Thursday,  the  8th  J uly,  and  to  require  the  min- 
ister of  the  parish  to  preach  before  them.  Mr.  Erskine 
was  present  on  that  occasion.  Besides  expressing  its  judg- 
ment in  private  upon  some  of  the  expressions  employed  by 
the  preacher,  the  Presbytery  at  this  meeting  instructed 
the  complainers  against  Mr.  Campbell  to  have  their  charges 
regularly  framed  into  a libel  (or  indictment),  and  to  present 
it,  with  a list  of  witnesses,  at  the  next  ordinary  meeting  of 


at  this  time,  and  was  frequently  referred  to  as  such  by  those  who  wrote  in 
opposition  to  them.  See  the  “ Gairloch  Heresy  Tried,”  by  Dr.  Burns  of 
Paisley  ; “ A Vindication  of  the  Religion  of  the  Land,  etc.,  in  a Letter  to 
Thomas  Erskine,  Esq.,  by  the  Rev.  A.  Robertson,  A.M.,”  etc.  etc. 


iET.  39- 


CAMPBELL’S  TRLAL. 


133 


the  Court  in  the  first  week  of  September.  This  was  done. 
The  libel  was  served  upon  Mr.  Campbell,  and  he  was  sum- 
moned to  appear  on  the  20th  of  the  same  month,  and  give 
in  his  answers. 

The  libel  bore,  “ That  albeit  the  doctrine  of  universal 
atonement  and  pardon  through  the  death  of  Christ,  as  also 
the  doctrine  that  assurance  is  of  the  essence  of  faith,  and 
necessary  to  salvation,  are  contrary  to  the  Holy  Scriptures 
and  to  the  Confession,  yet  true  it  is  that  you,  the  said  Mr. 
John  M‘Leod  Campbell,  hold  and  have  repeatedly  promul- 
gated and  expressed  the  aforesaid  doctrines.” 

As  to  his  doctrine  regarding  the  extent  of  the  atonement 
Mr.  Campbell  in  his  answers  was  quite  explicit.  “ I hold 
and  teach,”  he  said,  “ that  Christ  died  for  all  men ; that  the 
propitiation  which  He  made  for  sin  was  for  the  sins  of  all 
mankind  ; that  those  for  whom  He  gave  himself  an  offering 
and  a sacrifice  unto  God  for  a sweet-smelling  savour,  were 
the  children  of  men  without  exception  and  without  dis- 
tinction.”1 It  was  as  to  what  he  taught  regarding  universal 
pardon  that  Mr.  Campbell  felt  that  he  was  most  liable  to 
misapprehension.  Many  indeed  of  his  best  friends,  and 
among  them  that  friend  who  stood  out  so  valiantly  in  his 
defence  at  every  stage  of  the  proceedings  against  him,  the 
Rev.  Mr.  Story  of  Roseneath,  regretted  that  he  had  ever 
adopted  the  expression,  and  given  to  it  a meaning  which  he 
himself  admitted  was  not  the  one  in  which  it  was  ordinarily 
used,  nor  the  one  in  which  it  was  generally  employed  in  Holy 
Writ.2  He  gave,  however,  from  the  beginning,  his  own 
interpretation  of  the  sense  that  he  attached  to  it.  “ The 
pardon  of  sin,”  he  said  in  his  first  answers,  “ may  be  under- 
stood to  mean  either  an  act  of  indemnity  to  the  sinner, 
giving  him  security  from  all  the  consequences  of  having 

1 The  Whole  Proceedings , etc.,  p.  16. 

2 See  Life  of  Mr.  Story , p.  190. 


134 


LETTERS  OF  THOMAS  ERSKINE . 


1828-31. 


sinned  against  God,  irrespective  of  any  condition  as  to 
moral  character ; or  as  the  act  of  God  in  receiving  back 
to  the  bosom  of  His  love  the  returning  sinner ; or  thirdly, 
as  the  removing  the  judicial  barrier  which  guilt  inter- 
poses between  the  sinner  and  God ; so  making  the  fact 
of  being  a sinner  no  hindrance  to  his  coming  to  God, 
as  to  a reconciled  Father.”  In  the  first  of  these  senses, 
Mr.  Campbell  held  that  pardon  was  not  only  “ not  the  por- 
tion of  all,  but,  in  fact,  it  is  not  the  portion  of  any.”  In 
the  second  of  these  senses,  “ I do  not,”  he  said,  “ hold  par- 
don to  be  universal,1  but  limited  to  those  who  believe, 
and  to  those  who  repent.”  It  was  in  the  third  sense  alone 
that  he  admitted  that  he  did  “ hold  and  teach  the  doctrine 
of  universal  pardon  through  the  death  of  Christ.” 

As  to  the  assurance  of  faith,  which  with  many  has  been 
confounded  with  the  faith  of  assurance, — “ I feel  more  diffi- 
culty,” Mr.  Campbell  says,  “ in  arguing  the  point  from  the 
Scriptures  than  either  of  the  others,  because  the  Scriptures 
everywhere  assume  that  to  believe  God’s  expressed  love 
and  to  be  assured  of  it  are  the  same  thing.”  He  admitted 
that  “ a regenerate  person  may  for  a time  be  so  overcome 
of  Satan  as  to  stand  in  doubt  of  that  truth  which  is  the 
anchor  of  his  soul,  and  in  this  way  lose  the  consciousness 
of  security.”2 

Mr.  Campbell’s  answers  were  accounted  unsatisfactory,  the 
relevancy  of  the  libel  was  sustained,  and  the  Presbytery 
proceeded  to  an  examination  of  witnesses  extending  over 
many  days.  Among  these  witnesses,  Captain  Paterson  from 
Linlathen,  and  Captain  Stirling  of  Glentyan,  appeared  in 
favour  of  Mr.  Campbell.  Mr.  Erskine’s  own  headquarters 
were  all  the  while  at  Kow,  and  he  watched  the  whole 
proceedings  with  the  liveliest  interest.  The  Presbytery, 

1 The  Whole  Proceedings , etc.,  pp.  32,  34,  36. 

2 Ibid.  pp.  46,  47. 


JET.  39. 


DEPOSITION  OF  MR.  CAMPBELL. 


135 


on  the  29th  of  March  1831,  found  the  libel  “ proven”  by  a 
majority  of  eleven  to  two,  and  the  matter  was  appealed  to 
the  Synod  of  Glasgow  and  Ayr,  which  on  the  1 4th  April 
came  to  a similar  finding,  remitting  the  case  for  final  adjudi- 
cation to  the  General  Assembly.  That  Court  took  up  the 
case  on  Tuesday,  the  24th  of  May  1831.  Mr.  Wylie  of 
Carluke,  Mr.  Story  of  Roseneath,  and  Mr.  Campbell,  were 
heard  at  length,  and  it  was  not  till  long  after  midnight 
that  the  Assembly  entered  on  the  consideration  of  the 
evidence  given  before  the  Presbytery.  That  evidence  formed 
a printed  volume  of  many  hundred  pages,  and  had  only 
been  put  into  the  hands  of  the  members  in  the  course  of 
the  forenoon.  It  was  proposed  to  adjourn  the  considera- 
tion of  it  till  the  next  day.  The  proposal  was  rejected. 
There  were  so  many  other  cases,  it  was  alleged,  to  be  disposed 
of,  that  this  one  must  be  concluded  before  they  separated. 
The  counsel  for  the  accused  and  the  representatives  of  the 
Presbytery  and  Synod  addressed  the  House.  The  matter 
was  now  at  last  in  the  Assembly’s  hands.  It  took  little 
time  to  deliberate.  A few  short  speeches,  and  Dr.  Cook 
moved,  Dr.  Patrick  Macfarlane  seconding  him,  that  Mr. 
Campbell  should  be  deposed,  the  Rev.  Lewis  Rose  of  Nig g 
that  he  should  be  suspended.  Before  the  roll  was  called, 
Mr.  Campbell’s  father,  the  Rev.  Dr.  Campbell  of  Kilninver, 
rose,  and  read  a letter  and  a petition  signed  by  nineteen- 
twentieths  of  the  parishioners  of  Row.  “ It  was  stated  at 
the  bar,”  Dr.  Campbell  said,  “that  Mr.  Campbell’s  parish  was 
against  him.  I have  read  these  papers  that  the  House 
may  see  this  to  be  untrue.  Moderator,  I am  the  oldest 
father  at  present  in  this  house ; I have  been  forty  years  a 
minister  in  the  Church.  It  is  gratifying  to  my  feelings  to 
state  what  I have  now  done,  and  it  ought  to  be  gratifying 
to  yours,  for  you  should  be  glad  to  hear  that  any  one  of 
your  brethren  has  been  useful  in  his  parish,  and  is  beloved 


136 


LETTERS  OF  THOMAS  ERSK1NE. 


1828-31. 


by  his  people.  A great  deal  was  said,  from  the  other  side 
of  the  House,  about  dealing  gently  and  leniently  with 
Mr.  C.  Now,  I would  just  ask,  where  is  the  leniency  and 
gentleness,  if  you  go  into  the  motion  on  your  table,  and 
cut  him  off  brevi  manu  from  the  Church  1 You  have  not 
done  Mr.  C.  justice,  in  attending  to  what  has  this  day 
been  laid  before  you.  You  have  heard  him  this  day 
in  his  own  defence,  and  he  has  told  you  what  he  teaches. — 
That  he  just  teaches  that  “ God  so  loved  the  world,  that 
He  gave  His  only  begotten  Son,  that  whosoever  belie veth 
in  Him  should  not  perish,  but  have  everlasting  life;”  and 
with  regard  to  universal  pardon,  he  has  told  you,  that  he 
just  means  by  it,  ‘ That  sinners  may  come  to  God,  through 
Jesus  Christ,  as  to  a reconciled  Father.'  Now,  I am  sure 
there  is  none  among  us  all  who  has  anything  to  say  against 
this.  And  with  regard  to  assurance,  Sir,  what  he  says  is 
no  more  than  this,  that  a sceptic  is  no  Christian,  that 
doubting  God  is  not  believing  Him.  And  he  has  told  you 
that  he  abhors  what  are  called  the  Antinomian  doctrines 
of  ‘the  Marrow;'  and  I am  sure,  Sir,  I can  say  that  I 
never  heard  any  preacher  more  earnestly  and  powerfully 
recommending  holiness  of  heart  and  life.  It  was  certainly 
what  I never  expected,  that  a motion  on  your  table  for  his 
immediate  deposition  should  have  come  from  my  old  friend 
Dr.  Cook.  But  I do  not  stand  here  to  deprecate  your  wrath. 
I bow  to  any  decision  to  which  you  may  think  it  right 
to  come.  Moderator,  I am  not  afraid  for  my  son.  Though 
his  brethren  cast  him  out,  the  Master  whom  he  serves  will 
not  forsake  him  ; and,  while  I live,  I will  never  be  ashamed 
to  be  the  father  of  so  holy  and  blameless  a son.''1 

The  roll  being  called,  and  the  votes  marked,  it  was  found 
that  119  had  voted  for  the  first  motion,  and  only  6 for  the 
second.  Before  the  sentence  of  deposition  was  actually 
1 The  Whole  Proceedings , etc.,  pp.  176,  177. 


MT.  39. 


DEPOSITION  OF  MR.  CAMPBELL. 


137 


pronounced,  some  slight  discussion  as  to  the  order  of  pro- 
cedure took  place.  Dr.  Macknight  of  Edinburgh,  who  held  at 
the  time  the  office  of  Chief  Clerk  of  the  Assembly,  on  being 
appealed  to,  in  the  height  of  his  emotion,  and  meaning 
exactly  the  reverse  of  what  he  said,  was  heard  to  declare 
that  “ these  doctrines  of  Mr.  Campbell  would  remain  and 
flourish  after  the  Church  of  Scotland  had  perished,  and 
was  forgotten.”  Mr.  Erskine,  who  was  present,  caught  the 
words.  Turning  to  those  behind  him,  he  whispered, 
“ This  spake  he  not  of  himself,  but  being  High  Priest — he 
prophesied.” 

Two  days  thereafter,  on  the  evening  of  the  27th  May 
1831,  the  same  Assembly  that  had  deposed  Mr.  M‘Leod 
Campbell  from  the  office  of  the  ministry  deprived  Mr. 
A.  J.  Scott  of  his  licence  as  a preacher  of  the  gospel.  This 
licence  had  been  granted  him  in  1827.  Not  long  there- 
after he  was  led  to  entertain  opinions  identical  as  to  the 
universality  of  atonement  with  those  held  by  Mr.  Camp- 
bell, and  similar  as  to  the  Sabbath  question  with  those 
afterwards  expressed  by  Dr.  Norman  M‘Leod.  Under  the 
impression  that  this  of  itself  disqualified  him  from  holding 
office  in  the  Church,  he  had  relinquished  the  idea  of  the 
ministry  and  was  studying  medicine  in  Edinburgh,  when 
Edward  Irving's  earnest  invitation  was  given  to  him  to 
become  his  assistant  in  London,  and  to  act  as  missionary 
in  a poor  district  of  the  City.  Understanding  that  in  this 
situation  he  would  be  left  perfectly  free  and  unfettered, 
he  accepted  the  situation,  and  discharged  its  duties  with 
more  than  satisfaction  to  Mr.  Irving.  “ Your  son,”  the 
latter  wrote  to  the  Rev.  Dr.  Scott  of  Greenock,  “ has  taken 
up  the  Cross,  and  I think  he  will  not  lay  it  down  till  he 
receives  the  crown.  He  is  a very  stay  to  me ; he  comforts 
me  greatly.”  In  October  1830  the  small  Scotch  congre- 
gation at  Woolwich  invited  Mr.  Scott  to  become  their 


138 


LETTERS  OF  THOMAS  ERSKINE . 


1828-31. 


minister.  Acceptance  of  this  invitation  involved  ordina- 
tion by  the  Presbytery  of  London,  and  that  again  involved 
subscription  to  the  Westminster  Confession  of  Faith.  In 
these  circumstances,  and  before  the  call  was  in  his  hands, 
he  thought  it  right  to  address  the  following  letter  to  the 
Moderator  of  the  London  Presbytery  : — 

London,  October  1830. 

Reverend  and  dear  Sir, — Not  having  yet  received 
the  call  from  the  congregation  at  Woolwich,  I am  unwilling 
to  delay  any  longer  putting  into  a permanent  form  my 
determination  regarding  that  call,  in  order  that  you  may, 
at  as  early  a period  as  possible,  communicate  it  to  the 
Presbytery. 

Not  believing  that  I could,  consistently  with  truth,  sign 
as  a confession  of  my  faith  a statement  in  which  it  is 
asserted  that  “ none  are  redeemed  by  Christ  but  the  elect 
only,”  West . Conf '.,  chap.  iii.  sect.  6 ; or  that  “ to  all  those 
for  whom  He  hath  purchased  redemption  He  doth  certainly 
and  effectually  communicate  the  same”  (chap.  viii.  sect.  8), 
implying  “that  He  died  for  their  sins  only”  (chap.  xi. 
sect.  4) ; seeing  I believe  that  God  would  have  all  men 
to  be  saved  and  come  to  the  knowledge  of  the  truth,  in 
testimony  whereof  Christ  gave  Himself  a ransom  for  all 
men ; — having  also  a firm  conviction  that  the  Sabbath  and 
the  Lord’s  day  are  not,  as  stated  in  the  Confession  (chap.  xxi. 
sect.  7),  one  ordinance,  but  two,  perfectly  distinct,  the  one 
Jewish,  the  other  Christian ; — believing  that  the  powers 
enumerated  (chap.  xxx.  sect.  2)  are  greater  in  kind  than 
could  have  been  conferred  on  me  by  the  imposition  of  the 
hands  of  the  Presbytery,  while  by  accepting  ordination  I 
should  recognise  in  them  a right  and  ability  to  convey 
such  powers, — I may  not  accept  ordination  while  my 
signing  the  Westminster  Confession  is  made  the  condition. 


JET.  2,9- 


CASE  OF  MR.  SCOTT. 


139 


of  my  receiving  it,  as  it  would  be  by  the  Presbytery  in 
London,  and  therefore  resign  again  into  their  hands  every 
claim  or  right  which  I might  found  on  the  call  addressed 
to  me  by  the  Scotch  congregation  at  Woolwich  inviting 
me  to  become  their  pastor. 

You  will  oblige  me,  dear  Sir,  by  communicating  this 
resolution  to  the  Presbytery,  etc.  A.  J.  S. 

Believing  that  by  this  communication  he  not  only 
declined  the  call  from  Woolwich,  but  virtually  gave  up 
all  prospect  of  ever  being  a minister  of  the  Scotch  Church, 
Mr.  Scott  felt  himself  brought  back  to  the  position  in 
which  Mr.  Irving  had  found  him  in  Edinburgh,  and  was 
preparing  to  live  by  classical  and  mathematical  teaching, 
when  Mr.  Irving  interposed.  “ He  conceived,”  Mr.  Scott 
tells  us,  “ that  I ought  not  to  anticipate  the  actual  decision 
of  the  Church — to  assume  myself  cut  off  from  her  com- 
munion by  an  act  of  my  own  without  her  express  sentence. 
In  compliance  with  his  desire  I agreed  with  the  Presby- 
tery of  London  that  a reference  should  be  made  to  the 
Scotch  Presbytery  which  had  conferred  my  licence.”  The 
object  of  this  reference  to  the  Presbytery  of  Paisley,  and 
through  it  by  appeal  to  the  General  Assembly,  was  to  test 
the  questions  whether  continuance  in  office  implied  that 
a faith  in  every  article  of  the  Confession  remained  unshaken 
and  unchanged,  and  whether  such  a measure  of  disagree- 
ment with  the  articles  as  Mr.  Scott  had  acknowledged  was 
incompatible  with  his  being  a minister  of  the  Church. 
When  the  matter  came  before  the  General  Assembly  the 
discussion  was  brief.  Professing  his  willingness  to  sign 
the  old  National  Confession,  Mr.  Scott  was  entering  on  an 
argument  intended  to  show  that  wherein  he  differed  from 
the  Westminster  Confession,  it  differed  from  Holy  Scrip- 
ture, when  he  was  interrupted.  Such  a line  of  argument 


140 


LETTERS  OF  THOMAS  ERSKINE. 


1828. 


was  held  not  only  to  be  incompetent  but  to  be  an  insult 
to  the  Court.  Without  a dissentient  voice,  the  Assembly 
found  that  “ Mr.  Scott  having  declared  that  he  did  not 
believe  the  whole  doctrine  of  the  Confession  of  Faith, 
deprived  him  of  his  licence  as  a preacher  of  the  Gospel, 
and  prohibited  all  its  ministers  from  employing  him  to 
preach  in  their  churches.’' 

Scott  and  Campbell  held  the  same  doctrine  as  to  the  atone- 
ment. To  Scott,  however,  it  appeared  that  their  view  of  this 
doctrine  was  directly  contrary  to  that  affirmed  in  the  Confes- 
sion. Campbell  thought  otherwise,  and  endeavoured  to  con- 
vince the  Assembly  that  though  not  in  full  harmony  with  what 
he  taught,  the  Confession  did  not  absolutely  contradict  it. 
The  two  friends  were  present  each  at  the  other’s  trial  before 
the  Assembly.  When  Scott’s  case  closed  they  walked  home 
together.  “ After  that  dreary  night  in  the  Assembly,”  he 
tells  us,  “ the  dawn  breaking  upon  us  as  we  returned  at 
length,  alike  condemned,  to  our  lodging  in  the  New  Town  of 
Edinburgh,  I turned  round  and  looked  upon  my  companion’s 
face  under  the  pale  light,  and  asked  him,  Could  you  sign  the 
Confession  now  % His  answer  was  No.  The  Assembly  was 
right : our  doctrine  and  the  Confession  are  incompatible.” 

Rigidly  adhering  to  the  whole  doctrine  of  the  West- 
minster Confession,  and  imperatively  demanding  a like 
adherence  on  the  part  of  all  office-bearers  of  the  Church, 
the  General  Assembly  of  1831  had  apparently  no  alterna- 
tive but  to  eject  Mr.  Campbell  and  Mr.  Scott.  Nearly 
half  a century  has  passed  since  then,  and  it  is  believed  that 
the  Church  now  would  eject  neither  the  one  nor  the  other. 
If  so,  there  must  have  come  over  her  some  modification 
either  of  her  own  belief  in  the  whole  doctrine  of  the  Con- 
fession or  of  her  demand  for  an  entire  conformity  there- 
with. To  many  that  Confession  may  not  now  appear  as 
full  and  perfect  a representation  of  Divine  truth  as  it  did 


JET.  2,9- 


DR.  CHALMERS. 


141 


to  the  men  of  a bygone  generation.  To  many  it  may 
appear  as  setting  forth  but  one  side  or  aspect  of  that  truth. 
To  many  it  may  appear  as  too  wide  in  its  range,  too  minute 
in  its  details,  to  warrant  the  requirement  of  subscription 
to  all  its  articles.  To  many  these  articles  may  appear  to 
be  of  such  different  relative  worth  and  importance  that 
unbelief  of  some  of  them  ought  not  to  involve  forfeiture  of 
office.  However  in  these  respects  it  may  be,  it  is  certain 
that  the  Church  is  not  standing  now  on  the  ground  she 
occupied  forty-seven  years  ago,  and  the  time  may  come  ere 
long  for  her  to  acknowledge  and  vindicate  the  change  in 
her  position. 

54.  TO  DR.  CHALMERS. 

C adder,  Glasgow,  19 th  July  1828. 

Dear  Sir, — . . . I am  much  interested  and  gratified  by 
what  you  say  of  Mrs.  Chalmers’s  opinion  of  my  work.  I 
looked  for  the  opposition  of  all  regular  theologians,  and  for 
the  concurrence  of  untheological  Christians  in  general 
— for,  whatever  the  logical  system  of  a Christian  may  be, 
I am  persuaded  that  the  free,  undeserved,  and  general  love 
of  God  to  the  world,  to  the  sinful  family  of  Adam,  is  the 
true  ground  on  which  each  individual  of  our  race  must 
rest.  I know  no  other  and  see  no  other  in  the  Bible.  The 
particular  love  is  manifested  in  revealing  to  each  indivi- 
dual the  knowledge  of  the  general  love ; but  it  is  not  on 
the  particular  revelation  that  a man  can  or  ought  to  rest — 
it  is  on  the  general  love  thus  revealed  to  him.  I have 
added  a few  sentences  in  the  second  edition  on  the  subject 
of  Justification,  which  I think  make  my  view  of  it  a little 
clearer,  and  I shall  desire  the  bookseller  to  send  you  one 
of  them.  At  the  same  time,  I believe  that  a man  may  be 
very  right  whilst  he  thinks  my  view  of  it  very  wrong. 

You  have  had  much  reason  for  thankfulness  for  the 


142 


LETTERS  OF  THOMAS  ERSKINE . 


1828. 


preservation  of  Mrs.  Chalmers  and  your  children  at  Kirk- 
caldy.1 I desire  to  thank  God  along  with  you  for  His 
fatherly  protection  on  that  occasion. — With  best  regards 
to  her  and  all  your  children,  I remain,  my  dear  Sir,  with 
affectionate  regard,  T.  Erskine. 

This  will  be  my  headquarters  until  I hear  from  you. 

55.  TO  MISS  RACHEL  ERSKINE. 

Linlathen,  6th  September  1828. 

My  dear  Friend, — I have  been  looking  for  a letter 
from  you,  with  considerable  impatience,  for  some  time  now. 
I hope  you  got  my  letter  from  Gartur,  containing  the  con- 
clusion of  Habakkuk.  It  was  very  hurried,  and  from  that 
cause  it  was  probably  obscure ; but  I should  like  to  know 
whether  it  was  understood  or  not.  I feel  its  importance 
very  much.  My  dear  cousin,  do  you  not  feel  that  the 
Christianity  of  the  present  day  is  a very  low  thing,  if  it  is 
indeed  a thing  at  all,  and  not  a mere  set  of  words  and 
forms  % Our  systems  make  God  a mere  bundle  of  doctrines, 
but  He  is  the  great  One  with  whom  we  have  to  do  in  every- 
thing. It  seems  to  me  that  the  great  dislike  for  anything 
supernatural  in  religion  at  present  arises  just  from  this 
circumstance,  that  religion  is  for  the  most  part  a covert 
atheism,  and  there  is  a general  shrinking  from  anything 
like  an  indication  that  there  is  a real  power  and  a real 
Being  at  work  around  us,  whom  we  can  neither  comprehend 
nor  guard  against.  Who  is  it  that  asks  things  from  God 
and  gets  them  h Yet  it  is  said,  “ Whatsoever  ye  shall  ask 
in  my  name  ye  shall  receive.”  And  God  is  faithful  to  His 
word.  Have  not  you  felt  the  weakness  of  your  faith  long  h 
I am  sure  that  I have  felt  mine  to  be  as  nothing.  Well, 

1 Mrs.  Chalmers  and  one  of  her  daughters  were  in  the  church  at  Kirkcaldy 
in  which  Mr.  Irving  was  to  preach,  when  the  gallery  fell.  They  both  escaped 
unhurt. 


JET.  2,9- 


MISS  RACHEL  ER SHINE. 


143 


why  have  we  so  long  laboured  under  this  misery  1 “Ye 
have  not,  because  ye  ask  not  ” My  dear  cousin,  we  are 
not  straitened  in  God,  we  are  straitened  in  ourselves. 
Young  Scott,  the  son  of  Dr.  Scott  of  Greenock,  is  with  us. 
He  is  a highly  gifted  man.  May  the  mighty  God  bless 
him,  and  strengthen  him  for  the  work  that  he  may  be 
called  to  ! He  preached  last  night  in  Dundee.  There  was 
one  thing  which  he  said  upon  the  universality  of  the  love 
of  God  to  sinners  which  I shall  repeat  to  you.  When  God 
was  manifested  in  Christ,  in  the  man  Christ  Jesus,  that 
man  fulfilled  the  whole  law,  of  which  the  second  great 
division  is,  Thou  shalt  love  thy  neighbour  as  thyself.  If 
there  had  been  any  single  man  upon  earth  whom  He  did 
not  love  as  Himself,  He  would  have  been  a breaker  of  the 
law.  But  He  fulfilled  the  whole  law,  and  loved  every  man, 
as  He  loved  Himself — ay  and  more ; and  as  He  thus  fulfilled 
the  law,  He  said,  “ He  that  hath  seen  me,  hath  seen  the 
Father;”  that  is  to  say,  My  love  to  men  is  the  very  image 
of  my  Father’s  love  to  them. 

There  is  a sweet  blessed  death-bed  here,  which  I am 
privileged  to  attend.  May  the  Lord  bless  these  oppor- 
tunities, and  deliver  me  from  the  deadness  of  my  own 
corrupt  heart ! It  is  the  death-bed  of  a girl  of  fourteen,1 
who  is  kept  in  perfect  peace  because  she  trusteth  in  the 
strength  of  the  weak,  and  the  help  of  the  helpless.  We 
hear  that  uncle  Tom  and  my  aunts  are  coming  to-day. 
We  are  all  well  here,  old  and  young.  Give  my  best  love 
to  my  dear  cousins.  All  here  send  love.  Write  soon. — 
Yours  affectionately,  T.  E. 

56.  TO  THE  SAME. 

Linlathen,  9 th  October  1828. 

My  dear  Friend, — Our  letters  crossed  again,  accord- 

1 The  niece  of  Mrs.  Machar. 


144 


LETTERS  OF  THOMAS  ERSKINE. 


1828. 


ing  to  their  former  habit,  but  certainly  by  my  fault.  Well, 
your  friends  have  had  another  call  to  turn  from  the 
creature.  Poor  Lady  Eliza,  I can  conceive  such  a trial  to 
be  full  of  bitterness  to  a mother ; — that  creature  on  whom 
a being  has  been  bestowed  through  her  as  a channel,  and 
to  whom  she  has  been  thus  connected  by  a tie  that  we 
cannot  suppose  can  be  ever  broken  or  forgotten,  that 
creature  has  passed  into  another  state,  without  ever  having 
known  her  love  to  her,  although  it  was  bone  of  her  bone  and 
flesh  of  her  flesh,  and  she  has  loved  it,  and  loves  it,  without 
having  the  slightest  knowledge  of  it ; but  they  are  to  meet 
again.  How  wonderfully  God  connects  man  with  man ! 
He  could  make  all  men  by  direct  acts  of  separate  creation, 
but  He  makes  one  the  channel  of  being  to  another ; and 
so  of  the  comforts  of  life,  and  so  also  of  the  higher  life. 
This  order  in  Providence  is  just  a call  to  love.  He  makes 
us  fellow-workers  with  himself.  I trust  that  this  may  be 
sanctified  to  them  all.  I hope  that  they  are  on  their  guard 
against  an  intellectual  religion.  I think  that  the  present 
age  seems  especially  exposed  to  this  delusion,  and  a fearful 
delusion  it  is.  People  quote  the  examples  of  Sir  Isaac 
Newton,  and  Pascal,  and  such  great  men,  as  arguments  in 
favour  of  religion,  whereas  a sanctified  idiot  like  poor 
Joseph  is  an  argument  worth  a thousand  Newtons.  “ Thou 
hast  hid  these  things  from  the  wise  and  prudent,  and  hast 
revealed  them  unto  babes.”  It  was  not  the  beautiful 
arrangement  and  harmony  of  God’s  revelation  that  sup- 
ported Habakkuk  under  the  Chaldean  invasion,  it  was  the 
love  of  God  in  the  revelation.  You  say  that  you  are  jealous 
about  Mr.  Campbell  of  the  Eow,  and  that  you  are  afraid. 
If  he  is  left  to  himself,  I am  sure  he  will  go  far  enough 
wrong,  but  I believe  that  God  has  given  him  grace  to  be 
faithful.  Katherine  and  Jane  have  just  left  us.  They  had 
been  at  Helensburgh  and  Eow  lately,  and  were  struck  just 


JET.  40. 


MISS  RACHEL  ER SHINE. 


145 


as  I was  by  what  they  saw  there.  ...  I am  thinking  of 
setting  about  a fourth  essay  on  the  Freeness  of  the  Gospel, 
and  making  Habakkuk  the  text  of  it.  The  whole  system 
of  Providence  in  this  world  is  just  the  Chaldean  invasion  ; 
and  the  good  news  that  God  hath  so  loved  the  world  as  to 
give  His  Son  as  a propitiation  for  the  sins  of  the  world,  and 
that  He  will  yet  give  unto  Him  the  kingdoms  of  this  world, 
and  that  in  Him  all  the  kindreds  of  the  earth  shall  be 
blessed,  is  the  vision  wrhich  will  sustain  and  vivify  all  who 
believe  it,  just  as  it  sustained  Habakkuk.  The  Chaldean 
scourge  was  a condemnation  on  account  of  sin,  and  it  lay 
upon  all  the  Israelites ; but  to  those  who  believed  the 
vision,  that  calamity  changed  its  character.  It  ceased  to 
be  a condemnation,  for  they  saw  love  in  it,  though  their 
external  circumstances  continued  the  same.  This  is  the 
meaning  of  the  expression,  “ the  pardon  removes  no 
penalties;”  but  it  changes  the  character  of  the  penalties, 
by  showing  them  to  be  full  of  love.  And  our  belief  in 
Christ  will  just  do  this  same  thing  for  us,  if  it  does  any- 
thing at  all, — if  we  do  not  take  a word  for  a thing,  if  we 
do  not  receive  the  grace  of  God  in  vain ; for  the  whole 
events  of  time  are  just  one  condemnation  on  account  of  sin, 
and  he  who  does  not  see  the  love  of  God,  and  the  Christ 
of  God,  in  them,  does  not  see  life,  but  the  condemnation 
abideth  in  him  in  its  own  unmitigated  character.  Yet  that 
love  is  in  the  whole  course  of  events,  whether  wre  see  it  or 
shut  our  eyes  against  it.  In  all  of  them  there  is  a kindness 
of  God  leading  men  to  Himself.  If  I have  not  expressed 
myself  so  as  to  be  understood,  pray  tell  me  so,  and  may 
the  God  of  love  manifest  himself  fully  to  our  souls,  and  fill 
us  with  His  own  love.  He  that  dwelleth  in  love  dwelleth 
in  God,  and  God  in  him.  My  mother  intends  to  write  to 
you.  Farewell. — Affectionately  yours,  T.  E. 

I expect  Mrs.  Rich  here  in  a day  or  two. 


146 


LETTERS  OF  THOMAS  ER SHINE. 


1828. 


57.  TO  MISS  STUART. 

Linlathen,  29th  October  1828. 

My  dear  Friend, — I have  felt  a desire  to  communicate 
with  you  for  some  time  back,  to  let  you  know  that  I feel 
with  you,  and  that  I wish  to  hear  how  you  are  going  on. 
You  know  that  there  is  but  one  Fountain  of  good  in  the 
whole  universe,  and  that  you  have  as  free  access  to  it  at 
one  time  as  at  another.  The  water  of  life  that  flows  from 
that  fountain  mixes  with  every  event  which  befalls  us, 
whatever  the  appearance  of  the  event  may  be,  and  those 
only  are  miserable  who  take  the  event  by  itself  and  leave 
the  water  of  life  which  is  contained  in  it  untasted ; and 
those  only  are  blessed  who  drink  that  water  of  life  in  every 
cup.  May  the  Lord  grant  unto  you,  my  dear  friend,  to 
drink  of  it  continually,  and  then  though  sorrowful  you  will 
be  always  rejoicing.  I wish  to  hear  about  I — . I hope  that 
he  is  to  drink  that  water  in  this  trial,  and  that  it  will  be 
in  him  a well  of  water  springing  up  into  everlasting  life. 
...  I would  pray  for  you  that  you  may  know  by  ex- 
perience the  full  meaning  of  Phil.  iv.  6,  7.  Your  own 
thoughts  or  cares  or  anxieties  can  evidently  do  no  good 
in  this  case.  Poll  your  burden  on  the  Lord. — Yours 
affectionately,  T.  Erskine. 

58.  TO  MISS  RACHEL  ERSKINE. 

Linlathen,  9th  November  1828. 

My  own  Friend  whom  I love, — I am  happy  to  hear  of 
the  general  well-being  and  well-doing  of  B.  and  M.  I wish 
to  hear  what  the  Lord  is  doing  amongst  them, — what  the 
Answerer  of  prayer  is  doing  amongst  them.  There  is  much 
disrespect  in  asking  God  for  anything,  and  then  not  taking 
the  trouble  to  inquire  whether  He  has  done  it  or  not.  Is 
there  not  something  very  striking  in  comparing  the  apparent 


.ET.  40. 


MRS  MONTAGU. 


147 


quantity  of  prayer  for  the  King  and  the  Royal  Family 
with  their  actual  state?  They  are  not  prayed  for,  I believe. 
There  are  words  said  about  them  in  church,  and  God  would 
let  men  know  that  He  does  not  hear  words.  Those  only 
truly  pray  who  know  that  they  have  the  petitions  which 
they  ask.  Is  this  going  too  far?  It  excludes  me  from 
prayer,  but  that  is  no  reason  against  its  truth.  Our 
standard  is  very  low  in  general,  and  we  may  like  to  have 
it  low,  in  order  that  it  may  include  ourselves.  Many  seem 
to  consider  prayer  only  as  a wish,  and  Montgomery’s  hymn 
goes  on  this  idea;  but  prayer  is  not  merely  a wish,  it 
supposes  confidence.  The  promise  of  answer  in  the  Bible 
is  so  very  unlimited,  that  the  only  way  of  reconciling  that 
promise  with  what  we  see  and  experience,  is  to  raise  our 
standard  of  prayer.  Yes,  it  is  a blessed  chapter  the  14th 
of  John.  I think  that  the  meaning  of  the  first  verse  is 
just  this  : “ Let  not  your  heart  be  troubled,  ye  believe  in 
a God, — well,  know  that  I am  that  God.”  He  had  been 
just  washing  their  feet  and  giving  them  a charge  to  love 
one  another  as  he  had  loved  them,  and  then  he  says  to 
them, — Here  is  comfort  for  you  in  all  circumstances,  you 
know  that  there  is  but  one  power  that  orders  all  things. 
Well,  I who  have  loved  you,  and  washed  your  feet,  and 
am  about  to  die  for  you,  I am  that  one  power.  Is  not  this 
comfort,  my  dear  friend?  Is  it  not  rich  comfort?  Our 
brother  Joseph  reigns,  and  His  bowels  do  yearn  upon  his 
brethren,  even  when  He  speaks  roughly  to  them  : it  is  then 
only  that  He  feigns.  The  day  is  coming  when  Joseph  will 
make  Himself  known  to  His  brethren.  Let  us  hasten  unto 
that  day.  . . . 

59.  TO  MRS.  MONTAGU. 

Linlathen,  27 th  November  1828. 
My  dear  Mrs.  Montagu, — . . . The  motive  of  my 
writing  to  you  at  this  moment  is  to  tell  you  that  Mr.  Scott, 


148 


LETTERS  OF  THOMAS  ERSKINE. 


1828. 


who  I believe  is  acting  as  assistant  to  Mr.  Irving  at  present, 
is  a friend  very  dear  to  me.  I have  received  something 
through  him.  He  is  a very  able  minister  of  the  new 
testament.  He  does  not  frustrate  the  grace  of  God,  and 
I think  you  might  find  him  profitable  to  your  soul.  In 
some  respects  I don't  know  his  equal,  and  I should  like,  if 
it  were  agreeable  to  you,  to  make  you  acquainted  with  him, 
both  for  your  sake  and  his.  He  is  a very  young  man,  not 
more  than  twenty-three  I believe.  I wish  to  make  him 
acquainted  with  you  and  Mrs.  Eich,  as  some  sort  of  recrea- 
tion to  him  in  the  midst  of  his  labours.  If  it  is  in  the 
slightest  degree  inconvenient  for  you,  don't  mind  what  I 
have  said,  except  as  an  expression  of  my  great  regard  and 
confidence. 


60.  TO  MISS  RACHEL  ERSKINE. 

Linlathen,  2 §th  December  1828. 

My  dearest  Cousin, — The  feeling  that  I am  unsym- 
pathised with  by  those  whose  sympathy  is  dearest  to  me 
is  not  that  which  pains  me  most  in  the  communication  I 
have  received  from  you.  In  general,  I feel  a great  demand 
for  sympathy  from  those  I love,  just  because  I love  them, 
and  because  that  love  gives  their  sympathy  a value  to  me 
beyond  the  things  themselves  in  which  I ask  their  sym- 
pathy. But  it  is  not  so  here.  The  thing  in  which  I ask 
your  sympathy  is  far  dearer  to  me  than  any  human  sym- 
pathy ) and  I long  for  your  sympathy,  merely  because  I 
think  I hold  the  truth,  and  I wish  you  to  hold  it  also.  I 
do  not  think  that  you  can  see  the  importance  or  the  uni- 
versality of  Christ's  atonement,  if  you  can  disapprove  of  the 
proclamation  of  it,  though  by  a layman.  You  have  told 
me  that  you  believe  that  “ Christ  is  the  propitiation  for  the 
sins  of  the  whole  world,"  in  the  obvious  sense  of  these 


JET.  40. 


MISS  RACHEL  ERSKINE . 


149 


words.  You  have  told  me  that  you  believe  that  this  is 
God’s  message  to  this  world  of  prodigals,  that  this  is  the 
message  which  is  the  power  of  God  unto  salvation  to  all 
who  believe  it.  Well,  do  you  also  know  that  this  doctrine 
is  looked  on  as  a heresy  by  almost  all  the  teachers  of 
religion  in  this  country,  and  that  a directly  opposite  doc- 
trine is  preached  h If  you  believe  in  the  universality  of 
the  atonement,  you  must  believe  that  the  limitation  of  it  is 
a falsification  of  the  record  which  God  has  given  concerning 
His  Son. 

I live  in  the  conviction  that  the  record  is  continually 
falsified  in  the  ears  of  the  people  of  this  country  by 
those  whom  they  are  taught  to  look  up  to  for  instruc- 
tion, to  the  dishonour  of  God’s  grace,  and  to  the  injury  of 
the  souls  of  men.  God’s  message  to  the  world  is  not 
delivered  whilst  a limited  atonement  is  preached ; and  so 
long  as  this  erroneous  interpretation  of  the  message  is 
preached  from  our  orthodox  pulpits,  the  people  may  have 
the  Bible  in  their  hands,  but  the  unfaithful  interpretation 
will  be  a veil  on  their  hearts  in  the  reading  of  it.  There 
were  many  Bibles  among  the  Jews  when  our  Lord  appeared 
amongst  them,  but  the  unfaithful  interpretation  put  upon 
their  contents  by  the  scribes  of  the  time  blinded  the  people 
to  the  truth,  and  they  rejected  Him  of  whom  Moses  and 
the  prophets  wrote.  must  know  that  it  is  most  im- 

portant that  even  when  the  people  have  the  Bible  in  their 
hands,  there  should  be  some  one  near  to  say  to  them, 
“ Understandest  thou  what  thou  readest  V7  I have  known 
people  long  possessed  of  the  Bible,  who  never  read  it,  partly 
because  it  was  not  pressed  upon  them ; and  I have  known 
many  who  have  long  read  the  Bible  without  ever  apprehend- 
ing, even  in  theory,  its  most  elementary  truths,  because  they 
were  accustomed  to  hear  a false  interpretation  of  them 
weekly  from  the  pulpit.  If  ’s  arguments  were  good, 


150 


LETTERS  OF  THOMAS  ERSKINE . 


1828. 


there  need  be  little  anxiety  to  have  a gospel  ministry  in  a 
place  well  supplied  with  Bibles.  I see  people  about  me 
with  Bibles  in  their  houses  and  in  their  hands  (and  who 
think  occasionally  of  religion  too,  some  of  them),  to  whom 
the  message  that  God  loves  them  is  a perfect  novelty  even 
in  sound.  If  I can  do  anything  for  any  of  these  souls,  these 
immortals,  as  an  instrument  in  God’s  hands,  am  I to 
hesitate  because  I am  classed  in  the  world’s  list  under  one 
denomination  of  persons  rather  than  another  t I think 
that  Christians  are  too  often  popular  in  the  world,  just  on 
account  of  the  remaining  unchristianity  that  is  in  them. 
As  long  as  Christianity  subordinates  itself  to  the  world, 
the  world  will  like  it,  because  the  world  likes  to  have  its 
conscience  easy  as  to  eternity,  and  the  concurrence  of  a 
Christian  gives  it  that  ease.  My  dearly  beloved  friend,  I 
love  you  dearly.  I know  that  I am  not  to  expect  full 
sympathy  in  the  creation  : — 

“ Each  in  his  hidden  sphere  of  joy  or  woe, 

Our  hermit  spirits  dwell  and  range  apart.” 

These  are  beautiful  lines,  and  most  true. 

61.  TO  MISS  RACHEL  ERSKINE. 

Gadder,  Wednesday , Wtli  March  1829. 

My  dear  Cousin, — I was  sorry  to  let  the  architect 
leave  this  for  Gartur  the  other  day,  without  carrying  some 
palpable  testimony  of  my  ever  grateful  and  affectionate 
remembrance  of  you,  and  therefore  I have  begun  this  letter, 
that  another  messenger  from  us  may  not  go  empty-handed 
to  you.  I almost  wish  that  I were  with  you  just  now,  and 
I wish  we  could  feel  the  pure  sap  of  the  true  vine  so  active 
within  us,  and  so  binding  us  together  by  its  heavenly 
sympathy,  that  we  might  have  an  uninterrupted  intercourse, 
and  might  feel  each  other’s  presence  in  the  presence  of  our 


^ET.  40. 


MISS  RACHEL  ER SHINE. 


151 


Root,  and  Head,  and  Fountain.  A friend  of  mine  told  me 
that  he  had  been  at  different  times  sensible  of  spiritual 
blessings  bestowed  on  him  through  the  prayers  of  particular 
persons  at  a distance.  He  was  conscious  of  a special 
blessing,  and  he  had  a most  distinct  impression  that  that 
blessing  came  to  him  through  the  prayers  of  a particular 
person ; and  on  asking  the  person  afterwards,  he  learned 
that  he  had  been  praying  for  that  very  blessing  on  him. 
I like  such  a story  exceedingly.  I like  to  think  of  the 
condescension  of  our  God  answering  such  petitioners  as 
men,  to  the  very  letter  of  their  petitions ; and  I like  to 
think  of  His  binding  souls  so  close  as  to  make  them  channels 
to  each  other  of  the  water  of  life.  And  thus  there  is  a 
great  increase  of  the  spirit  of  thanksgiving,  for  each  bless- 
ing is  not  only  a reason  of  gratitude  to  the  receiver  of  it, 
but  also  to  those  whose  prayers  of  love  have  been  answered 
in  the  bestowment  of  it.  I have  Keble  lying  open  before 
me.  The  hymns  for  the  holy  week  are  beautiful : Monday 
is  exquisite.  I think  that  I like  it  best  of  them  all.  The 
use  made  of  Andromache's  farewell  is  quite  fdling  to  the 
heart,  and  the  theology  of  the  fourth  stanza,  “ Thou  art  as 
much  his  care,”  etc.,  is  worth,  in  my  mind,  the  whole  Shorter 
and  Longer  Catechisms  together.  Good-night. 

Thursday . — . . . My  dear  Rachel,  “ the  earnest  expec- 
tation of  the  creature  waiteth  for  the  manifestation  of  the 
sons  of  God.”  None  of  God’s  children  here  are  allowed 
to  have  such  a lot  as  would  make  their  expectation  of  their 
heavenly  inheritance  cease  to  be  an  earnest  expectation. 
I can  thank  God  at  present  for  a quiet  mind ; but  blessed 
are  those  who  can  really  thank  Him  for  an  unquiet  mind, 
who  can  feel  that  those  agitations  which  shake  their  very 
soul  do  not  shake  the  rock  on  which  their  souls  rest,  nor 
loosen  the  bonds  which  bind  them  to  it.  Our  Keir  friends 
sent  Christian  a letter  from  Jane  Stirling,  at  Passy,  which 


152 


LETTERS  OF  THOMAS  ERSKINE. 


1829. 


gives  a most  sweet  account  of  Mrs.  William  Stirling,  and 
William  himself.  It  is  a history  of  love — the  faithful  love 
of  the  God  of  love.  She  obeys  the  precept  which  says, 
“ Eejoice  without  ceasing,”  and  she  does  it  naturally  without 
thinking  it  obedience.  That  is  what  we  want.  The  sap 
of  a tree  requires  no  laws  to  instruct  it  as  to  the  nature  of 
the  fruit  which  it  should  produce.  It  is  a law  unto  itself. 
If  it  were  the  wrong  sap,  no  law  could  keep  it  right.  So 
the  law  is  just  to  let  us  know  whether  we  have  got  the 
right  sap  or  not  in  us.  It  describes  the  fruit  of  the  true 
sap.  “ Rejoice  in  the  Lord  always,  and  again  I say  rejoice.” 
That  is  as  much  a commandment  as  “ Thou  shalt  do  no 
murder.”  It  is  as  much  a description  of  the  fruit  of  the 
true  sap.  Talk  over  this  matter,  will  you  ] God's  love 
entering  into  the  soul  is  the  true  sap.  It  enters  in  simply 
by  the  belief  of  it,  as  the  light  enters  the  eye  simply  by 
seeing  it.  Write  to  me  again  soon.  I find  that  I have 
not  the  faculty  of  conveying  my  meaning  distinctly.  You 
say  that  the  laying  too  much  stress  on  some  particular  point 
suggests  in  your  mind  a doubt  on  it  which  did  not  exist 
before.  But  I am  apprehensive  that  this  is  not  the  true 
explanation  of  your  doubt.  I believe  that  it  arises  from 
discovering  that  there  is  indeed  a difference  in  reality, 
although  the  terms  employed  are  somewhat  like  each 
other. — Yours  most  affectionately,  T.  Erskine. 

Give  my  best  love.  Charles  and  Christian  join  me. 

62.  TO  MISS  RACHEL  ERSKINE. 

14  Royal  Crescent,  May  1829. 

My  dearest  Cousin, — . . . Bishop  K.  is  very  amiable, 
and  sees  very  well  that  love  is  the  whole  matter ; but  he 
does  not  show  the  true  way  of  getting  it.  He  seems  to 
think  that  we  are  to  love  just  by  an  exertion,  a con- 


JET.  40. 


MISS  RACHEL  ERSKINE. 


153 


scientious  exertion.  Now,  will  you  look  at  the  third 
chapter  of  John]  In  the  third  verse  our  Lord  says,  “ Except 
a man  be  born  again,  he  cannot  see  the  kingdom  of 
heaven.”  He  evidently  means  by  that  to  inform  Nicodemus 
that  no  improvement  of  his  present  faculties  or  principles 
could  introduce  him  into  the  spiritual  happiness  which 
was  the  perfection  of  man’s  being ; but  that  a new  life  was 
wanting  in  order  to  this.  Well,  what  is  this  new  life,  and 
how  is  it  to  be  had]  For,  if  I don’t  know  how  to  get  it, 
my  knowledge  that  it  is  necessary  is  of  no  use  to  me,  but 
rather  an  aggravation  of  the  evil.  Look  to  the  sixteenth 
verse,  “God  so  loved  the  world,  that  he  gave  his  only 
begotten  Son,  that  whosoever  believeth  in  Him  might  not 
perish,  but  have  everlasting  life.”  This  is  the  life  that  is 
wanting.  And  what  is  it  ] It  can  be  nothing  else  than 
God’s  love  to  the  world  in  the  gift  of  his  Son.  For  what 
is  it  that  enters  into  our  hearts  when  we  believe  anything  ] 
Is  it  not  the  thing  that  we  believe  ] Thus  some  friend  of 
yours  does  you  an  unkindness  which  you  know  nothing  of. 
Whilst  you  are  ignorant  of  it,  it  does  not  enter  into  your 
mind,  and  of  course  does  not  affect  you  in  any  way.  I hear 
of  it,  and  tell  you.  You  answer  me,  “I  have  known  that  per- 
son all  mjr  life,  and  I don’t  believe  it.”  Whilst  you  continue 
to  disbelieve  it,  it  does  not  enter  into  your  mind,  and  gives 
you  no  pain.  I bring  you  irresistible  evidence — you  believe 
it,  and  it  enters  and  makes  you  miserable.  So  when  a 
history  of  love  is  told,  what  is  it  that  enters,  when  it  is 
believed,  but  the  love  ] It  is  thus  in  man’s  dealings  with 
man  ; and  though  different  in  degree,  and  even  in  kind,  yet 
in  many  respects  it  is  thus  also  in  our  dealings  with  God. 
“God  so  loved  the  world,”  etc.  God’s  love  is  the  only 
spiritual  life — the  only  sap  of  the  universal  vine,  and  it  can 
only  enter,  as  it  cannot  but  enter,  by  being  believed.  I 
cannot  tell  you  the  delight  that  I have  found  in  thinking 


154 


LETTERS  OF  THOMAS  ERSKINE. 


1829. 


of  God’s  love  to  man  as  a disapproving  love.  Man  con- 
founds love  and  approbation,  or  love  and  interestedness. 
Thus  a man  loves  those  whom  he  thinks  well  of,  or  who 
are  necessary  to  his  happiness.  But  God’s  love  acknow- 
ledges and  demands  nothing  either  amiable  or  serviceable 
in  its  objects.  The  love  of  my  God  is  not  diminished  by 
his  disapprobation  of  me.  There  is  something  remarkable 
in  Christ’s  substitution  for  Barabbas  in  a way  more  especial 
than  for  any  other  individual,  that  He  might  be  an  example 
of  those  for  whom  He  died.  I hope  dear  M.  has  found  God 
a “ rdfuge  trhs  aisd  a trouver,”  as  the  French  happily  trans- 
late, “ a habitation  whereunto  I may  alway  resort.”  May 
He  dwell  in  her  as  a strength  and  a peace,  and  may  she 
rejoice  in  Him  with  an  exceeding  joy.  May  she  find  Him 
in  everything,  for  He  is  in  everything,  and  then  she  will 
rightly  find  good  in  everything.  . . . — Yours  affectionately, 

T.  E. 


63.  TO  MISS  RACHEL  ERSKINE. 

Row  Cottage,  Helensburgh,  July  1829. 

My  dear  Cousin, — I long  to  speak  with  you  of  the 
great  things  of  God — of  that  life  which  He  hath  given  to 
us  in  His  Son,  the  great  Head,  and  through  whom  it  is 
communicated  to  all  the  members,  as  the  blood  is  com- 
municated through  the  heart  to  all  the  members  of  the 
natural  body.  This  is  the  life  hid  with  Christ  in  God, 
which  is  brought  to  light  by  the  gospel ; and  it  is  of  the 
same  thing  that  the  disciples  were  desired  by  the  angel  to 
testify,  when  he  said  to  them,  “ Go  and  speak  to  the  people 
all  the  words  of  this  life.”  Death  had  entered  the  world 
by  the  belief  of  a lie  : this  was  the  work  of  the  devil,  and 
He  who  came  to  destroy  the  work  of  the  devil  communi- 
cated this  new  life  by  the  belief  of  a truth.  The  Word 
was  with  God  and  was  God,  and  in  Him  was  life,  and  the 


JET.  40. 


MISS  RACHEL  ERSKINE. 


155 


life  became  light,  even  the  light  of  men.  That  is  to  say, 
the  invisible  life  of  the  Godhead  became  visible  in  Jesus 
Christ,  the  Word  made  flesh.  It  became  intelligible  and 
palpable  in  His  person  and  character.  And  as  the  light 
enters  into  us  by  our  eyes  seeing  it,  so  this  life  enters  into 
us  by  our  minds  seeing  it,  i.e.  by  our  believing  it  or  know- 
ing it  as  a truth.  Now  what  does  the  Spirit  testify  con- 
cerning this  light  which  is  life]  Look  over  the  first 
chapter  of  the  First  Epistle  of  John,  and  the  beginning  of 
the  first  chapter  of  his  Gospel.  John  Baptist  was  said  to 
bear  witness  of  that  Light,  and  this  is  his  witness  of  Him, 
“ Behold  the  Lamb  of  God,  who  taketh  away  the  sin  of  the 
world,”  John  i.  29.  And  see  also  what  the  Light  said  of 
Himself,  John  viii.  11  and  12,  “Neither  do  I condemn 
thee  : go  and  sin  no  more.  Then  spake  Jesus  again  unto 
them,  saying,  I am  the  light  of  the  world  : he  that  followeth 
me  shall  not  walk  in  darkness,  but  shall  have  the  light  of 
life.”  These  two  verses  ought  never  to  have  been  severed. 
Their  meaning  consists  in  their  union ; the  “ Neither  do  I 
condemn  thee : go  and  sin  no  more,”  the  sanctifying 
forgiveness  of  God  manifested  in  Christ  is  the  light  of  life, 
and  he  that  seeth  it  hath  the  life.  Precisely  the  same  idea 
of  the  light  is  given  in  the  first  chapter  of  the  First  Epistle 
of  John,  5 th  verse,  “ God  is  light,  and  in  him  is  no  dark- 
ness at  all,  and  the  blood  of  Jesus  Christ  his  Son  cleanseth 
from  all  sin”  (the  intervening  matter  in  the  sixth  and 
beginning  of  the  seventh  verses  is  merely  a commentary 
on  the  words,  God  is  light).  The  light  consists  in  the 
forgiving  holy  love.  Now  mark,  the  works  of  light  are 
works  which  proceed  from  seeing  the  light  of  this  forgiving 
love  ; as  the  works  of  darkness  are  the  works  of  those  who 
do  not  know  that  they  are  forgiven.  John  begins  his 
Epistle  by  saying  that  he  was  going  to  declare  that  which 
his  own  eyes  had  seen  of  the  Word  of  life — even  that 


156 


LETTERS  OE  THOMAS  ERSKINE. 


1829. 


eternal  life  which  was  with  the  Father,  and  was  manifested 
unto  us.  He  tells  us  that  by  the  knowledge  of  this  life, 
or  by  having  seen  this  light,  he  had  fellowship  with  the 
Father  and  the  Son ; and  he  declares  it  to  others,  that  they 
also  may  partake  of  this  same  life,  even  the  life  which  the 
Father  lives  and  which  the  Son  lives.  And  the  way  which 
he  takes  of  introducing  us  into  this  fellowship  is  by  simply 
declaring  to  us  the  characteristics  of  that  light,  which  the 
life  had  become : “ This  is  the  message  which  we  have 
heard  of  him  and  declare  unto  you,  that  God  is  light,  and 
in  him  is  no  darkness  at  all,  and  the  blood  of  Jesus  Christ 
his  Son  cleanseth  from  all  sin.” 

Christ  was  the  New  Head  of  the  human  nature.  Now, 
my  beloved  friend,  attend.  Suppose  we  were  in  a church- 
yard, and  saw  the  earth  over  the  grave,  where  we  had  seen 
a human  body  interred  some  time  before,  begin  to  move, 
and  at  last  we  saw  the  head  of  that  human  body  in  perfect 
life  elevating  itself  above  the  ground, — if  astonishment 
would  allow  us  to  reason,  should  we  not  feel  assured  that 
the  rest  of  the  members  would  soon  follow  the  head, — 
should  we  not  know  that  there  was  life  in  the  body  again 
because  there  was  life  in  the  head  ] Christ  is  the  second 
Adam,  the  real  unfigurative  Head  of  the  human  body.  He 
had  suffered  death  as  a partaker  of  that  tainted  life  which 
was  under  the  curse ; and  then  He  rose  again  with  a new 
life  infused  into  Him.  In  the  person  of  Christ  risen  then, 
we  see  God  in  fellowship  with  our  nature,  even  with  us ; 
and  we  also  see  a life  which  is  communicated  to  all  those 
who  see — “ Neither  do  I condemn  thee : go  and  sin  no 
more ; ” for  this  is  the  life  made  light,  and  those  who  see 
it  have  the  life.  In  religious  books  we  find  the  death  of 
Jesus  chiefly,  almost  exclusively  pressed,  whereas  in  the 
Bible  we  find  that  the  apostles  were  ordained  to  be  wit- 
nesses of  His  resurrection,  Acts  i.  22.  See  also  Acts  ii. 


JET.  40. 


A CLERICAL  FRIEND. 


157 


32,  33  ; also  Acts  iii.  15-26 ; Acts  iv.  33 ; Acts  v.  31,  32 ; 
x.  40,  41  ; xiii.  32,  33.  Is  it  not  clear  that  the  resurrec- 
tion is  pressed  on  us  by  the  apostles  in  a way  quite  differ- 
ent from  what  it  is  by  ordinary  religionists  since  their 
time  1 — Yours  most  affectionately,  T.  E. 

In  the  death  of  Christ  the  old  life  was  exhausted,  and 
in  the  resurrection  the  new  life  was  infused. 

64.  TO  A CLERICAL  FRIEND. 

Row  Cottage,  Helensburgh,  1829. 
My  dear  Brother  in  the  Lord  Jesus  Christ, — It  has 
been  the  subject  of  much  thankful  rejoicing  on  our  part, 
that  it  has  pleased  God  to  declare  the  Word  of  Life  through 
your  mouth  to  the  many  souls  around  you  who  are  perish- 
ing through  lack  of  knowledge.  It  is  indeed  a high  privi- 
lege conferred  upon  a poor  sinful  worm,  to  be  permitted  to 
testify  to  his  fellow-sinners  that  God — the  God  against 
whom  we  have  sinned — loves  them,  and  that  He  hath 
given  His  Son  for  them  to  be  the  propitiation  for  their 
sins,  and  that  in  the  knowledge  of  this  there  is  life  eternal. 
May  the  Lord  our  Righteousness  pour  down  upon  you,  and 
upon  the  truth  spoken  by  you,  and  upon  the  hearts  of  the 
hearers,  quickening  and  refreshing  showers  of  the  Holy 
Spirit.  And  may  He  give  testimony  to  the  Word  of  His 
grace,  by  causing  great  signs  and  wonders  to  be  performed 
by  it  on  the  souls  of  men.  Surely  the  time  is  not  now 
distant,  when  He  who  hath  so  long  holden  His  peace  shall 
cause  the  earth  to  hear  His  voice  ; but  as  yet  there  is  little 
interruption  of  the  deadly  sleep  in  which  our  race  lies 
buried.  0 my  friend,  is  it  not  a subject  of  awful  wonder 
that  the  J ehovah  of  Hosts  hath  come  into  this  earth  in  the 
form  of  a man,  that  He  might  taste  death  for  every  man, 
and  that  with  the  message  of  His  love  in  His  hand,  He  is 
still  knocking  at  the  door  of  every  heart,  entreating  to  be 


158 


LETTERS  OF  THOMAS  ER SHINE. 


1829. 


let  in,  that  He  may  make  them  partakers  of  the  Divine 
nature, — and  yet  that  the  earth  remains  almost  as  it  was 
before  the  birth  of  Jesus  ? What  is  the  cause  of  this  ? The 
truth  seemed  to  prevail  mightily  and  to  spread  rapidly  in 
the  first  age  of  Christianity.  Why  has  it  come  to  a stand? 
Is  that  Word,  which  in  the  days  of  the  apostles  was  mighty 
through  God  to  the  pulling  down  of  the  strongholds  of  the 
carnal  mind  and  of  the  enemy  of  souls,  become  weak  ? The 
same  Word  has  still  the  same  power,  and  must  produce  the 
same  effects  wherever  it  is  proclaimed;  that  is  to  say,  it  will 
either  draw  men  to  God  or  it  will  excite  the  hatred  of  the 
natural  man.  But  that  which  is  generally  preached  in  this 
country  as  the  gospel  neither  gives  life  nor  excites  hatred; 
on  the  contrary,  it  gives  men  a vague  and  deadening  hope 
of  safety,  which  is  quite  agreeable  to  the  carnal  mind.  The 
gospel  of  the  present  day  substitutes  the  seriousness  of  man 
for  the  grace  of  God.  If  a man  has  serious  thoughts 
about  God  and  his  own  soul,  he  is  both  by  himself  and  his 
friends  thought  to  be  in  a safe  state,  although  he  knows 
nothing  of  that  record  which  God  hath  sent  to  every  man, 
viz.,  that  God  hath  given  to  him  eternal  life  in  His  Son. 
Until  men  know  that  their  sins  are  forgiven  them,  they  are 
not  Christians — they  have  no  life  in  them — “ for  except 
ye  eat  the  flesh  of  the  Son  of  Man,  and  drink  his  blood,  ye 
have  no  life  in  you,” — and  yet  now-a-days  a man  is  thought 
presumptuous  if  he  believes  that  God  says  true  when  He 
says  that  the  blood  of  Jesus  cleanseth  from  all  sin,  that  is, 
if  he  believes  that  his  own  sins  are  pardoned. 

My  dear  brother,  the  object  of  this  letter  is  to  pray  you 
to  come  here.  The  preaching  here  is  the  application  of 
our  Lord's  word,  “ It  is  finished,”  to  the  hearts  and  the 
consciences  of  men,  and  God  gives  life  through  the  Word. 
There  is  either  life  or  hatred.  It  is  not  man's  word  that  I 
ask  you  to  listen  to.  I ask  you  to  come,  that  you  may  hear 


JET.  40. 


MADAME  DE  STAEL. 


159 


a word  from  God  which  you  may  speak  again  to  others. 
How  little  is  Paul’s  creed  understood  : “ I live  by  the  faith 
of  the  Son  of  God.”  And  what  faith  is  that  l “ Who  loved 
me,  and  gave  Himself  for  me.”  Paul  did  not  learn  this 
after  he  was  a Christian ; he  became  a Christian  by  believing 
it,  and  no  man  becomes  a Christian  in  any  other  way.  You 
know  this  truth  for  yourself.  Blessed  be  God,  it  is  a truth 
for  every  man,  and  every  man  who  believes  it  finds  life 
in  it,  and  every  man  who  rejects  it  is  condemned  for  reject- 
ing it,  and  shuts  out  life  from  his  soul,  for  it  is  the  Word 
of  life.  Christ  is  the  propitiation  for  the  sins  of  the  whole 
world,  and  He  is  God’s  gift  of  love  to  the  world.  He  that 
believeth  hath  life,  he  that  believeth  not  hath  not  life.  But 
the  gift  remains  a gift  : the  love  remains,  the  forgiveness 
is  a real,  fast  thing.  I pray  you  come. — Yours  most 
truly,  T.  Erskine. 


65.  TO  MADAME  DE  STAEL.1 

25  St.  Andrew  Square,  Edinburgh, 

4 th  Sept.  1829. 

Gaussen  is  quite  right  in  telling  you  that  I do  not  forget 
you  before  God.  But  I am  much  ashamed  of  my  negligence 
as  a correspondent,  especially  when  I consider  what  God 
has  given  us  to  correspond  about.  My  dear  friend,  we  may 
speak  to  each  other  about  God’s  love — God’s  forgiving  love 
in  giving  us  His  Son  to  be  the  propitiation  for  our  sins. 
He  has  given  His  Son  to  you  and  to  me,  and  in  Him  He  has 
given  us  all  things.  When  the  Bible  says,  “Acquaint 
thyself  with  God  and  be  at  peace,”  it  means  to  say  that 
there  is  something  in  God  which  necessarily  gives  peace 
to  every  one  that  knows  it.  If  a soul  is  not  at  peace,  the 
only  reason  is  because  it  does  not  know  God.  If  Joseph’s 

1 Daughter  of  Madame  Vernet,  and  daugliter-in-law  to  the  celebrated 
Madame  de  Stael. 


163 


LETTERS  OF  THOMAS  ERSKJNE. 


1829. 


brethren,  as  they  stood  before  him,  and  not  knowing  who 
he  was,  but  hearing  him  speak  roughly  to  them,  had  been 
told,  “This  is  your  brother  Joseph,”  they  would  immediately 
have  been  filled  with  terror,  thinking  that  he  would  now 
take  vengeance  on  them  for  their  treatment  of  him  ; but  if 
they  could  have  looked  into  his  heart,  and  had  seen  there 
a forgiving  love,  which  yearned  over  them,  and  which  was 
not  in  the  smallest  degree  affected  by  their  unkindness  to 
him,  it  is  evident  that  although  they  would  have  reproached 
themselves  far  more  than  ever  they  had  done  before,  yet 
they  would  have  had  a perfect  deliverance  from  all  personal 
fears  on  their  own  account,  they  would  have  seen  a ground 
of  confidence  in  their  brother’s  character  which  must  at  once 
have  given  them  peace.  If  Joseph  had  loved  all  of  them 
except  one,  then  it  could  not  have  been  said  to  that  one, 
“ Acquaint  thyself  with  J oseph  and  be  at  peace,”  for  the 
knowledge  that  he  was  really  excluded  from  Joseph’s  love 
would  have  given  him  terror  and  not  peace.  And  so  if 
there  were  a single  being  whom  God  did  not  love,  then  it 
could  not  have  been  said  to  that  being,  “ Acquaint  thyself 
with  God  and  be  at  peace.”  But  as  it  is  said  generally  to 
all,  it  must  also  be  true  to  all  that  God  loves  them,  and 
that  it  is  only  necessary  for  them  to  know  God’s  feelings 
towards  them,  and  to  look  into  God’s  heart,  in  order  to 
have  perfect  peace.  This  is  the  meaning  of  being  saved  by 
faith.  If  God  did  not  love,  and  had  not  forgiven  us,  our 
salvation  could  only  be  produced  by  our  doing  something 
which  might  make  a change  in  God’s  feelings  towards  us ; 
that  would  be  salvation  by  works,  or  by  our  doing  some- 
thing. But  since  God  does  love  us  and  has  forgiven  us, 
we  need  not  do  anything  to  change  God’s  feelings,  and  all 
that  is  necessary  for  our  peace  and  confidence  is  to  know 
what  the  actual  state  of  God’s  feelings  are  toward  us,  and 
this  is  salvation  by  faith,  c’est  a dire , salvation  by  knowing 


JET.  40. 


MADAME  DE  STAEL. 


161 


our  real  circumstances.  All  human  religions  are  founded 
on  the  principle  that  man  must  do  something,  or  feel  some- 
thing, or  believe  something,  in  order  to  make  God  love 
him  and  forgive  him  ; whereas  God’s  religion  just  contains 
a declaration  that  nothing  of  the  kind  is  necessary  on  our 
part  in  order  to  make  God  forgive  us,  for  that  He  hath  ddja, 
already,  loved  us  and  forgiven  us,  and  given  us  His  Son, 
and  in  Him  all  things.  He  hath  declared  this  to  the  whole 
race  without  any  exception,  as  a truth  to  each  individual ; 
so  that  the  difference  between  the  most  miserable  hater  of 
God  and  the  happiest  child  of  God  does  not  consist  in  this, 
that  God  loves  the  one  and  does  not  love  the  other ; but 
in  this,  that  the  one  knows  God’s  love  to  himself  and  the 
other  does  not.  It  is  the  same  difference  as  there  is  between 
two  men  standing  with  their  faces  to  the  sun,  the  one  with 
his  eyes  shut  and  the  other  with  his  eyes  open. 

Election  does  not  consist  in  God’s  making  the  light  of 
His  love  to  shine  upon  one  and  not  upon  another,  for  He 
loves  all,  and  gave  Christ  as  a ransom  for  all.  It  consists 
in  this,  that  when  all  refused  to  open  their  eyes  God  forces 
open  the  eyes  of  some,  and  leaves  others  to  their  own 
obstinacy.1  Unless  all  were  loved  the  world  could  not  be 
charged  with  the  sin  of  unbelief,  for  if  there  existed  a man 
for  whom  Christ  did  not  die,  there  could  be  no  sin  in 
that  man  disbelieving  it.  If  he  did  believe  that  Christ 
died  for  him,  when  He  did  not,  he  would  be  believing 
a lie. 

And  why  has  God  taken  such  pains  to  satisfy  us 
that  He  has  indeed  loved  and  forgiven  all  men  ? Just 
in  order  that  every  individual  might  see  in  God  a 
perfect  ground  of  confidence.  Unless  you  know  that 
God  has  forgiven  you,  and  that  He  loves  you,  you  cannot 

1 Different  from  the  doctrine  taught  in  his  volume  on  “ Eleotion,”  pub- 
lished eight  years  afterwards.’ 

L 


162 


LETTERS  OF  THOMAS  ERSKINE. 


1829. 


have  any  confidence  in  Him;  and  unless  you  have 
full  confidence  in  Him,  you  cannot  have  peace  with 
Him,  you  cannot  open  your  heart  to  Him,  you  cannot  love 
Him.  It  is  the  belief  of  His  forgiving  love  to  yourself 
which  can  alone  open  your  heart  to  Him.  This  is  the  true 
meaning  of  the  doctrine  of  personal  assurance.  It  is  not 
that  God  saves  a man  because  he  has  an  assurance  of  his 
own  personal  salvation,  but  that  our  hearts  cannot  open  to 
God  until  we  are  satisfied  that  He  loves  ourselves  with  a 
forgiving  love.  Until  we  are  satisfied  of  His  love  to  us,  we 
cannot  love  Him ; and  therefore  we  cannot  obey  Him,  for 
there  is  no  obedience  without  love.  This  is  the  meaning  of 
John  vi.  28,  29.  When  the  multitude  that  were  following 
Jesus  asked  Him,  What  shall  we  do  that  we  may  work  the 
works  of  God1?  He  answered  them,  “ This  is  the  work  of 
God,  that  ye  believe  on  Him  whom  He  hath  sent.”  Their 
question  was,  “ How  are  we  to  obey  the  commandments  of 
God]”  and  His  answer  was,  “ You  must  begin  by  believing 
in  God’s  forgiving  love  to  you  in  sending  His  Son  to  be  the 
propitiation  for  your  sins.”  For  until  you  believe  this,  it 
is  impossible  for  you  to  obey  the  least  of  God’s  command- 
ments, because  the  least  of  His  commandments  requires 
love,  and  you  cannot  love  Him  until  you  are  assured  that 
He  loves  you.  The  knowledge  of  our  own  personal  for- 
giveness and  of  our  being  personally  embraced  in  the  love 
of  God  is  the  first  step  in  Christianity.  No  one  is  a Chris- 
tian until  he  knows  this.  And  how  may  every  one  know 
this  ] See  John  i.  29,  2 Cor.  v.  19,  1 Tim.  ii.  1-6, 1 John 
ii.  2.  The  personal  assurance  rises  out  of  the  general 
declaration  of  forgiveness  to  all,  and  peace  and  joy  and 
love  rise  out  of  the  personal  assurance. 

I long  much  to  see  both  Madame  de  Broglie  and  your- 
self, but  it  seems  to  me  that  God  has  called  me  to  be  a 
witness  for  the  truth  at  home.  I am  continually  engaged 


^r.  40. 


MISS  RACHEL  ER SHINE. 


163 


in  preaching  to  small  congregations  at  present — three 
hours  every  day,  and  often  much  more.1  If  God  lets  me 
see  it  to  be  my  duty  to  cross  the  Channel  this  autumn  to 
see  you,  it  will  be  a great  delight  to  me.  Give  my  most 
brotherly  love  in  Christ  Jesus  to  Madame  de  Broglie  and 
to  your  dear  mother.  Give  your  child  a kiss  and  a blessing 
from  me,  as  from  one  who  loved  his  father.  Talk  over 
this  letter  with  Madame  de  B.,  and  let  me  know  how  you 
feel  about  it. 

66.  TO  MISS  RACHEL  ERSKINE. 

15 th  September  1829. 

My  dear  Cousin, — I have  delayed  longer  than  I wished 
and  than  I ought,  answering  your  most  interesting  letter. 
But  besides  the  entire  occupation  of  my  time  in  objects 
from  which  I do  not  feel  myself  warranted  to  withdraw,  I 
have  been  expecting  daily  to  receive  a communication  which 
I was  sure  would  be  much  valued  by  you.  It  is  an  extract 
from  the  journal  of  young  Mr.  Buchanan,  who  belonged  to 

the  Turkish  Embassy,  and  who  was  with Bruce  during 

his  illness.  I find  that  it  will  be  probably  too  long  to  send 
in  a letter.  I shall  probably  send  it  under  cover  to  Lord 
Elgin. 

I should  be  very  sorry  indeed  to  be  the  means  of  depriv- 
ing   of  such  a friend  as . I doubt  not  that  God 

will  make  them  channels  of  good  to  each  other,  although 
they  may  seem  to  injure  each  other  at  present.  Both  of 
them  misapprehend  altogether  the  nature  and  object  of 

personal  assurance.  talks  of  it  as  an  asserting  of  one's 

confidence  of  an  interest  in  God's  forgiveness  in  spite  of 
doubts  and  misgivings.  I don't  quote  her  words,  but  the 

1 For  a notice  of  Mr.  Erskine’s  evangelistic  labours  at  this  period,  see 
Appendix,  No.  VI.  p.  381. 


164 


LETTERS  OF  THOMAS  ERSKINE. 


1829. 


idea  is  hers.  She  evidently  regards  it  either  as  a self- 
satisfied  conclusion  to  which  one  is  led  by  a discovery  of 
some  supposed  good  in  one’s-self,  or  a wordy  boldness  of 
expression  belied  by  an  internal  apprehension.  And  she 
supposes  that  the  person  who  arrives  at  it  imagines  that  he 
has  arrived  at  something  which  may  be  approved  of  by  God, 
and  on  which  he  may  rest  a further  confidence.  Now,  there 
is  nothing  of  all  this  in  the  doctrine.  No  man  has  a right 
to  believe  anything  about  his  relation  to  God,  except  on 
God’s  own  authority.  If  God  has  not  told  a man  that  his 
sins  are  forgiven  him,  it  would  be  presumptuous  in  him  to 
believe  that  they  were  forgiven ; but  if  God  has  told  him 
that  they  are  forgiven,  then  the  presumption  consists  in 
disbelieving  or  doubting  it.  You  would  not  think  it  pre- 
sumptuous in  a man  to  believe  that  God  loves  and  forgives 
him,  unless  you  thought  that  God’s  forgiving  love  was 
limited  to  a particular  class  of  characters,  for  instance,  to 
those  who  believe,  or  who  repent,  or  who  amend ; and 
therefore,  when  you  hear  a person  say,  “ that  he  knows 
that  God  loves  and  forgives  him,”  you  immediately  suppose 
that  he  assumes  to  himself  to  belong  to  one  of  these  classes, 
and  you  are  inclined  to  question  him.  “ Are  you  sure  now 
that  your  belief,  or  repentance,  or  amendment  is  real  ]”  He 
might  answer  you,  “ God’s  forgiving  love  is  declared  not  to 
any  class,  not  to  any  character,  but  just  to  sin,  and  to  the 
world,  and  to  all  men ; and  God  says  that  those  who  don’t 
believe  in  God’s  forgiving  love  to  them  make  God  a liar.” 
Eead  that  account  on  the  proclaiming  of  God’s  name  to 
Moses  given  in  the  33d  and  34th  chapters  of  Exodus, 
“ The  Lord,  the  Lord  God,  forgiving  iniquity,  transgression, 
and  sin,  without  clearing  the  guilty”  (which  last  ex- 
pression refers  to  the  sacrifice  of  Christ,  and  just  means 
through  an  atonement).  As  soon  as  Moses  heard  it,  he 
thought,  This  is  just  the  God  that  we  want,  for  the  people 


JET.  40. 


MISS  RACHEL  ER SHINE. 


165 


are  continually  committing  sin,  and  this  is  a sin-forgiving 
God ; and  Moses  made  haste  and  said,  Go  with  us  ; for 
this  is  a stiff-necked  people.  That  for  is  an  extraordinary 
word.  Bead  also  the  1 4th  of  Numbers,  where  this  name  is 
repeated. 

But  what  is  the  use  of  faith  in  Christ  at  all  ? Is  it  that 
God  forgives  or  loves  a man  for  believing  that  J esus  Christ 
died  for  him  to  take  away  his  sins  ? No  one  can  believe 
such  an  absurdity  who  exercises  his  reason  at  all.  No,  the 
use  of  faith  is  just  that  a man,  by  knowing  that  the  actual 
state  of  God’s  feelings  towards  him,  by  knowing  the  reality 
and  intensity  of  His  forgiving  love  to  him,  may  have  perfect 
confidence  in  God,  and  thus  that  his  heart  may  open  and  let 
God’s  living  Spirit  enter.  Now,  what  is  it  that  makes  man 
distrust  God  ? What  is  it  that  makes  a man  start  at  the 
idea  of  “this  night  thy  soul  shall  be  required  of  thee”? 
What  is  it  but  the  witness  of  conscience  telling  him  that  he 
has  deserved  and  incurred  God’s  anger  and  condemnation  ? 
And  what  is  it  that  can  do  away  this  distrust  i Nothing 
but  the  authentic  information  that  God  has  forgiven  him. 
The  belief  of  this  information  as  written  in  the  death 
and  resurrection  of  Christ  is  the  faith  of  the  gospel ; 
and  the  use  of  it  is,  that  it  makes  the  character  of  God 
the  ground  of  confidence.  If  the  confidence  is  not  pro- 
duced, nothing  at  all  is  gained  for  the  man,  and  the  informa- 
tion of  God  is  evidently  rejected ; for  the  belief  of  that 
would  have  given  confidence,  and  was  intended  just  for 
that  end. 

My  distrust  of  God  arises  not  from  the  belief  that  another 
person  is  under  condemnation,  but  from  the  apprehension 
of  my  own  condemnation,  and  therefore  my  confidence  is 
restored,  not  by  the  belief  of  the  pardon  of  another  person, 
but  from  the  belief  of  my  own  pardon.  Any  faith  short 
of  this  is  a faith  below  man’s  need,  as  it  is  a faith  below 


166 


LETTERS  OF  THOMAS  ERSKTNE. 


1829. 


God’s  testimony.  Any  faith  which  is  not  personal  con- 
fidence appears  to  me  a mere  fallacy.  I have  precisely  the 
same  authority  and  obligation  for  believing  that  Christ  died 
because  I had  sinned,  and  rose  again  because  I was  pardoned, 
that  I have  for  believing  that  he  died  and  rose  at  all.  The 
Bible  goes  upon  this  ground,  that  no  man  ever  did,  or  ever 
could  perform  one  act  of  obedience  to  God  until  he  believed 
that  his  sins  were  forgiven  him.  Till  a man  knows  himself 
pardoned,  he  will  work  for  his  pardon,  he  cannot  help 
doing  it.  And  so  when  God  calls  on  him  to  work  for  God, 
to  love  God,  to  glorify  God,  He  tells  him  at  the  same  time, 
“You  need  not  work  for  pardon  any  more,  for  I have 
pardoned  you.  Now  you  may  work  for  God.”  It  is  thus 
that  self  is  destroyed.  A man  who  is  working  for  pardon 
appears  religious,  and  is  thought  religious  by  the  world  ; 
but  it  is  just  the  religion  of  self  as  much  as  if  he  were 
working  for  £1000.  Will  you  compare  the  32d  Psalm 
with  2 Cor.  v.  19  % To  every  man  the  word  of  reconcilia- 
tion declares  the  same  thing,  viz.,  that  God  is  not  imputing 
sin  unto  him ; but  it  is  only  the  man  who  believes  it  who 
tastes  the  blessedness  of  it.  It  is  only  he  who  knows 
God  as  his  hiding-place.  It  is  only  he  whose  ear  is 
opened  to  hear  God’s  voice  saying,  “ I will  teach  thee,” 
etc.  My  beloved  Bach  el,  I feel  this  most  deeply  in- 
teresting. . . . May  the  Spirit  of  holiness  and  of  power 
accompany  it. 

Jesus  is  called  the  Light  of  the  world,  because  He  was 
the  Lamb  of  God  that  hath  taken  away  the  sin  of  the  world. 
For  to  a world  lying  under  a condemnation  everything 
must  necessarily  be  dark.  A man  knowing  himself  to  be 
under  a condemnation  must  either  turn  away  his  eyes  from 
God  altogether,  or  he  must  have  the  feeling  that  he  is  con- 
tinually meeting  an  angry  Judge  in  every  circumstance  of 
his  being.  He  cannot  tell  at  what  moment  this  Judge  may 


JET.  41. 


DR.  CHALMERS, 


167 


come  upon  him  and  execute  the  sentence.  Every  step  in 
life,  and  the  great  step  especially  out  of  life,  must  to  such 
a man  be  a step  in  the  dark,  a step  in  uncertainty,  in  ap- 
prehension. And  the  more  truly  conscience  performs  its 
duty,  the  more  will  this  darkness  be  felt.  To  such  a man, 
and  to  a world  lying  whole  and  entire  in  such  a state,  what 
could  be  called  light,  except  the  good  news  that  their  sin 
was  forgiven'?  Nothing  short  of  this  could  take  away 
uncertainty  and  suspense.  Nothing  short  of  this  could 
make  death  a step  in  the  light.  The  man,  therefore,  who 
does  not  know  himself  forgiven  is  still  in  darkness,  both  in 
the  sense  that  he  is  walking  in  uncertainty,  and  because  in 
such  a condition  he  cannot  possibly  obey  the  least  of  God’s 
commandments.  Read  1 John  i.  5,  6,  7.  If  any  man  say 
that  he  has  fellowship  with  God,  and  yet  walks  in  dark- 
ness, in  uncertainty,  in  doubt  as  to  the  forgiveness  of  his 
sins,  he  lies  and  does  not  the  truth.  Good-night,  my  dear, 
dear  friend.  I hope  that  you  will  see  that  personal  assur- 
ance is  merely  not  making  God  a liar,  and  that  the  want  of 
personal  assurance  is  charged  with  that  guilt  by  the  Spirit. 
See  1 John  v.  9,  10,  11.  May  the  Holy  Spirit  enlighten 
us  ! I know  that  I know  nothing  ; and  I feel  it  to  be  a 
hateful  sin  that  we  know  so  little  of  God,  and  enjoy  Him 
so  little,  when  His  will  is  that  we  should  know  Him  and 
enjoy  Him  much. 


67.  TO  DR.  CHALMERS. 

Linlathen,  20 th  October  1829. 

My  dear  Sir, — You  know  that  I consider  the  proclama- 
tion of  pardon  through  the  blood  of  Christ,  as  an  act  already 
past  in  favour  of  every  human  being,  to  be  essentially  the 
gospel.  I consider  this  to  be  the  only  gospel,  because  this  is 
the  only  intelligence  the  belief  of  which  will  immediately 


168 


LETTERS  OF  THOMAS  ERSKINE. 


1829. 


give  peace  to  creatures  under  condemnation,  when  they 
know  their  true  condition.  When  it  is  supposed  that  the 
pardon  is  not  passed  into  an  act  in  favour  of  any  individual 
until  he  believes  it,  no  one  can  have  peace  from  the  gospel 
until  he  is  confident  that  he  is  a believer ; and  further,  his 
attention  is  entirely  or  chiefly  directed  to  that  quality  of 
belief  in  himself  which  entitles  him  to  appropriate  the 
pardon  to  himself,  so  that  his  joy  is  not  in  God’s  character 
but  in  his  own.  You  object  to  all  this  by  asking  me, 
“ Where  is  the  pardon  if  the  man  continues  an  unbeliever 
to  the  end?”  Now,  my  dear  and  much  respected  friend,  I 
think  that  I distinctly  see  the  answer  to  this  in  the  Word 
of  God,  and  I pray  God  that  He  may  cause  you  to  see  it 
also.  It  is  this.  The  penalty  pronounced  against  Adam’s 
race  at  the  fall  was  death,  or  the  separation  of  the  soul  and 
body.  There  is  no  more  said  of  it  in  the  Bible.  The  death 
temporal,  spiritual,  and  eternal  is  an  invention  of  man ; 
death  spiritual  is  just  sin,  for  it  is  the  shutting  out  of  God 
from  the  heart,  who  is  the  only  true  life,  and  therefore  it 
is  as  improper  to  say  that  death  spiritual  is  the  punish- 
ment of  sin,  as  to  say  that  sin  is  the  punishment  of  sin. 
Under  the  Adamic  dispensation  there  is  no  other  punish- 
ment mentioned  in  the  Bible  than  death.  Whilst  therefore 
this  penalty  of  the  broken  law  lay  upon  man,  no  human 
being  could  rise  again — that  penalty  must  have  lain  upon 
him  like  a weight  keeping  him  in  his  grave,  and  the  rising 
of  any  human  being  is  a proof  of  the  removal  of  the  penalty 
in  regard  to  him.  But  we  are  informed  that  every  human 
being  is  to  rise  again,  unbelievers  as  well  as  believers  ; that 
is  to  say,  all  men  are  to  be  delivered  from  this  penalty  or 
curse  of  the  broken  law.  How  is  this  ? “ Christ  hath 
redeemed  us  from  the  curse  of  the  law,  having  been  made 
a curse  for  us,”  Gal.  iii.  13.  “ For  as  in  Adam  all  die,  so 

in  Christ  shall  all  be  made  alive,”  1 Cor.  xv.  22.  “ There- 


JET.  41. 


MISS  RACHEL  ER SHINE. 


1G9 


fore  as  by  the  offence  of  one,  judgment  came  upon  all  men 
to  condemnation,  even  so  by  the  righteousness  of  one,  the 
free  gift  came  upon  all  men  to  justification  of  life,,,  Kom. 
y.  18.  “And  for  this  cause  He  is  the  mediator  of  the  new 
testament,  that  by  means  of  death,  for  the  redemption  of 
the  transgressions  that  were  under  the  first  testament,  they 
which  are  called  might  receive  the  promise  of  eternal 
inheritance,”  Heb.  ix.  15.  All  are  redeemed  from  the 
penalty  of  the  law,  and  the  act  by  which  they  have  been 
redeemed  is  an  act  in  which  God's  character  is  so  mani- 
fested, that  the  soul  which  sees  it  lives  by  it,  i.e.  receives 
the  eternal  life  which  was  in  the  Father  and  was  manifested 
in  the  Son,  even  that  eternal  life  which  consists  in  knowing 
the  only  true  God  and  Jesus  Christ  whom  He  hath  sent. 
The  soul  which  believes  not  in  this  act  which  manifests 
God's  holy  love  is  guilty  of  refusing  the  testimony  of  God 
concerning  His  Son,  and  shuts  out  the  eternal  life,  and  falls 
under  the  sentence  of  the  second  death — second,  because  the 
first  death  is  done  away. — Yours  most  affectionately, 

T.  Erskine. 

68.  TO  MISS  RACHEL  ERSKINE. 

Cadder,  1st  February  1830. 

My  dear  Friend  and  Cousin, — It  has  pleased  God  to 
take  our  beloved  friend  and  brother  Charles  Stirling  to 
Himself.  And  it  pleased  God  also  of  His  abundant  grace 
to  make  this  scene  of  death  a glorious  victory.  From  the 
beginning  of  his  illness  he  anticipated  the  result,  and  he 
welcomed  it  as  his  Father’s  summons  calling  him  home. 
God  did  great  things  for  him,  and  during  the  last  days  of 
his  life,  whilst  the  struggle  was  going  on,  the  Good 
Shepherd  never  left  him  for  a moment.  I was  with  him 
the  last  two  days,  and  heard  him  say  many  sweet  things, 
which  are  now  like  balm  to  poor  Christian’s  heart.  He 


170 


LETTERS  OF  THOMAS  ERSKINE. 


1830. 


said  often,  “ Beloved  and  glorious  Bedeemer.”  “ No  per- 
plexity, no  alarm.”  “I  see  the  splendour  before  me.”  “Oh 
that  He  should  have  done  this  for  such  a worm  as  I am ! ” 
Once  he  said,  “This  is  a sweet  dispensation,  is  not  itl” 
But  it  is  impossible  to  convey  by  words  any  idea  of  the 
peace  and  willingness  and  childlike  confidence  which  every 
look  and  every  tone  of  his  voice  expressed.  This  is  the 
Lord’s  doing,  and  He  is  very  gracious  to  Christian  also. 
He  has  given  her  songs  in  this  affliction.  He  has  con- 
strained her  heart  to  give  Him  thanks  and  praise  for  the 
wonderful  works  which  He  hath  wrought  for  lost  sinners. 
She  is  much  exhausted,  however,  for  she  never  left  his  bed 
for  a minute.  My  dear  friend,  we  have  a God  in  whom  we 
may  well  rejoice;  a just  God,  and  yet  a Saviour.  Blessed 
be  His  glorious  name  for  ever  and  ever.  Charles  said  once, 
“ You  see  in  me  what  sin  has  done,  and  what  the  Saviour 
lias  done.”  It  is  right  that  a world  of  sin  should  be  a 
world  of  sorrow,  and  God  is  glorified  by  bringing  light  out 
of  the  creature’s  darkness,  and  holiness  out  of  the  creature’s 
pollution. 

Let  our  dear  friend  Miss  Stuart  share  in  this  letter.  I 
am  sure  that  she  will  enter  both  into  the  sorrow  and  the 
joy  of  it ; but  oh,  the  joy  is  far,  very  far,  above  the  sorrow. 
A dear  brother  delivered  from  this  vile  body,  and  made 
partaker  of  the  joy  of  his  Lord.  She  will  communicate  the 
intelligence  to  Mrs.  Burnett  and  John.  May  the  Lord 
cause  you  to  rejoice  in  Him  as  your  exceeding  joy!- — Yours 
affectionately,  T.  Erskine. 

69.  TO  CAPTAIN  JAMES  STIRLING. 

C adder,  1st  February  1830. 

My  dear  James, — You  have  before  this  heard  of  the 
death  of  beloved  Charles.  He  died  the  death  of  the 


JET.  41. 


CAPTAIN  JAMES  STIRLING. 


171 


righteous,  giving  glory  to  God — not  of  constraint,  but 
willingly.  He  saw  the  whole  truth  fully  and  distinctly,  and 
rejoiced  in  it.  Davie  and  I arrived  here  at  four  o’clock  on 
Friday  morning,  and  he  survived  till  Saturday  night, 
between  nine  and  ten.  He  gave  us  a loving  and  cheerful 
welcome;  he  told  us  that  his  soul  was  full  of  peace  and  joy 
in  the  Lord,  that  God  was  all  light,  and  no  darkness  at  all ; 
he  then  said  to  me,  “ It  has  just  come  to  me  like  a flash  of 
light  that  you  were  right  about  these  things;”1  and  then, 
turning  to  Christian,  he  said,  “ And  James  and  Mary  spoke 
a great  deal  about  it  to  us  also.”  God  thus  put  a testi- 
mony into  His  servant’s  heart  and  mouth  at  that  solemn 
moment ; and  I trust  that  dear  Christian  has  it  fully  in  her 
heart  too.  She  told  me  just  now,  when  I was  up  with  her 
by  her  bedside  (where  she  is  lying  very  weak),  that  her 
eye  never  lost  sight  of  Christ,  and  that  her  peace  and  even 
rejoicing  had  never  failed.  Blessed  be  God  who  giveth 
the  victory,  and  who  always  maketh  those  who  trust  in 
Him  to  triumph.  It  was  most  edifying  to  see  how  his 
sense  of  the  evil  of  sin  grew  upon  him,  without  ever 
shaking  his  perfect  confidence  in  the  redeeming  work  of 
Christ.  It  was  indeed  a scene  most  glorifying  to  God. 
You  will  rejoice  Eliza’s  heart  by  telling  her  these  things. 

Behold  what  manner  of  love  the  Father  hath  showed  us. 
I have  had  some  sweet  views  of  the  Creator  manifested  in 
the  Redeemer;  and  I have  tasted  the  grace  of  God  in  that 
“ God  has  so  loved  the  world,”  etc. — Farewell,  my  dear 
brother  in  Jesus ; give  my  Christian  love  to  Eliza. 

T.  Erskine. 


1 The  Universality  of  the  Atonement,  etc. 


172 


LETTERS  OF  THOMAS  ERSKINE . 


1830. 


7 0.  TO  HIS  SISTER  MRS.  STIRLING. 

Brought y-Ferry,  21  st  March  ]830. 

My  beloved  Sister, — This  is  the  night  seven  weeks 
since  Charles  has  been  absent  from  the  body  and  present 
with  the  Lord.  It  was  in  the  anticipation  of  what  he  now 
fully  experiences  that  he  said,  “And  the  sinful  part  adieu.,, 
He  has  bid  an  eternal  adieu  to  sin  and  sinful  flesh,  and  he 
is  waiting,  in  joyful  hope,  the  day  when  the  kingdom 
of  Christ  shall  be  manifested  in  glory  on  this  earth. 
Although  we  remain  on  earth,  we  are  called  to  the  same 
high  calling,  to  rejoice  in  God  and  to  wait  for  His  Son 
from  heaven,  even  Jesus,  who  hath  saved  us  from  the 
wrath  to  come. 

My  darling  Kitty,  how  are  you  h How  is  the  spirit,  and 
how  is  the  frail  tabernacle  h He  hath  said,  “ I will  never 
leave  thee  nor  forsake  thee.”  Oh  may  He  grant  to  you  to 
live  very  near  to  Him — in  the  secret  of  His  presence,  under 
the  shadow  of  His  wings — and  to  feed  on  the  hidden 
manna,  even  Jesus  our  Lord  and  our  Life — flesh  of  our 
flesh — bone  of  our  bone. 

We  passed  a very  pleasant  time  in  Edinburgh  with  dear 
Margaret  Paterson,  who  is  a delightful  example  of  the  grace 
of  God.  She  and  Ann  both  speak  of  what  God  has  done 
for  their  souls,  with  a fulness  that  would  astonish  you.  . . . 

spoke  very  warmly  of  Charles  and  of  you,  but  alas, 

very  ignorantly  attributing  Charles’s  peace  at  that  hour  to 
the  remembrance  of  his  well-spent  life.  Oh  what  a delusion 
that  is  ! I have  just  been  thinking  of  it  in  this  way — as  if 
a child,  which  had  offended  against  his  parent,  should  after- 
wards come  and  recount  his  various  actions,  as  reasons  why 
he  might  claim  his  father’s  love  and  forgiveness;  and 
then  the  father  just  tells  him,  You  have  forgotten  your  best 
claim — I am  your  father — that  is  your  true  claim.  That 


JET.  41. 


MISS  RACHEL  ERSKINE. 


173 


is  our  claim,  my  dearest  sister.  Doubtless  Thou  art  our 
Father,  though  Abraham  be  ignorant  of  us,  and  Jacob 
acknowledge  us  not.  . . . — Yours  affectionately,  T.  E. 

71.  TO  MRS.  MACHAR.1 

Edinburgh,  7 th  July  1830. 

I AM  going  to  Helensburgh  to-morrow,  with  the  view  of 
being  present  when  Mr.  Campbell  preaches  before  the 
Presbytery  on  Thursday.  May  he  be  given  a mouth  and 
wisdom  by  the  Holy  Ghost ! I have  been  seeing  much  more 
into  the  character  of  our  present  dispensation,  our  supply  as 
the  groundwork  of  future  judgment.  The  supply  is  God's 
forgiving  love  and  favour.  This  belongs  to  each  one  of  us. 
In  this  time,  which  is  the  accepted  time  and  day  of  salva- 
tion, we  are  dealt  with  not  according  to  what  we  are,  but 
according  to  what  Christ  our  Head,  the  Head  of  every  man, 
is.  But  when  the  judgment  comes  we  shall  be  dealt  with 
according  to  what  we  shall  then  be  in  ourselves.  And  thus 
that  favour  which  is  upon  every  man  now,  if  not  received 
into  him  so  as  to  become  his  life,  will  be  his  condemna- 
tion.— Yours,  etc.,  T.  Erskine. 

72.  TO  MISS  RACHEL  ERSKINE. 

14  Royal  Crescent,  16£/i  July  1830. 
Dearest  Cousin  Rachel, — I know  that  Davie  has 
written  to  tell  you  how  the  Lord  ordered  things,  and  per- 
mitted things  on  the  occasion  of  Mr.  Campbell’s  preaching 
before  the  Presbytery.  You  would  be  much  struck  with 

1 The  daughter  of  a minister  of  an  adjoining  parish,  who,  in  1829,  came 
to  reside  in  the  immediate  vicinity  of  Linlathen.  Mr.  Erskine  had 
ministered  great  comfort  to  her  in  a season  of  great  distress.  A mutual 
and  strong  attachment  was  formed  which  lasted  for  life,  unbroken  by  the 
circumstance  that  in  1832  Miss  Sim  married  the  Rev.  John  Machar,  D.D., 
Minister  of  Kingston,  and  removed  with  him  to  Canada,  where  she  has 
ever  since  resided. 


174 


LETTERS  OF  THOMAS  ER SHINE. 


1830. 


this  thing  in  particular,  that  they  had  left  all  general 
charges  against  Mr.  Campbell,  and  fixed  on  one  point,  and 
that  point  the  love  of  God  in  Christ  to  every  man.  The 
expressions  which  they  animadverted  on  were,  “ That  the 
agony  of  Christ  expressed  the  measure  of  the  love  of  God 
to  every  man,”  and  “ that  no  man  could  act  as  a peace- 
maker between  God  and  man,  who  could  not  tell  man  that 
God  had  made  peace  with  him.”  They  have  entered  it 
into  their  record  that  they  regard  these  statements  with 
abhorrence  and  detestation.1  Jehovah  is  God  and  not  man, 
therefore  are  we  not  consumed.  He  loves  these  men  with 
a love  that  seeks  to  enter  into  them,  and  to  make  them  the 
habitation  of  God  through  the  Spirit.  He  loves  them  with 
a love  that  has  brought  Him  into  the  flesh  to  taste  death 
for  them,  that  He  might  destroy  in  them  the  works  of  him 
who  had  the  power  of  death,  even  the  devil.  . . . 

1 “We  have  learned  that  the  Presbytery,  by  a great  majority,  re- 
corded their  detestation  and  abhorrence  of  the  doctrine  contained  in  two 
sentences  in  the  sermon,  which  we  believe  are  to  the  following  purport  : 
‘ God  loves  every  child  of  Adam  with  a love  the  measure  of  which  is  to  be 
seen  in  the  agonies  of  Christ,’  and  that  4 the  person  who  knows  that  Christ 
died  for  every  child  of  Adam  is  the  person  who  is  in  the  condition  to  say 
to  every  human  being,  Let  there  be  peace  with  you,  peace  between  you 
and  your  God.’” — The  Whole  Proceedings  in  the  case  of  the  Rev.  John 
M‘Leod  Campbell,  pp.  xix.,  xx.  The  two  sentences  are  given  in  almost 
exactly  the  same  words  in  the  “Notes  of  a Sermon  preached  in  the 
Parish  Church  of  Row  on  Thursday,  being  the  day  of  the  Visitation  of 
that  Parish  by  the  Presbytery  of  Dumbarton,  by  the  Rev.  J.  M.  Campbell. 
Taken  in  short-hand.  Greenock,  1830.”  Pp.  23  and  25.  These  two 
sentences  formed  one  of  the  counts  in  the  libel. 


JET.  41. 


THE  SPIRITUAL  GIFTS . 


175 


CHAPTER  VII. 

The  Spiritual  Gifts — Letters  from  1830  till  1835. 

For  five  years  consecutively,  from  1826  till  1830,  about 
fifty  individuals,  clergy  and  laity,  distinguished  for  their 
learning  and  piety,  met  in  Mr.  Drummond’s  house  at 
Albury  for  the  special  study  of  the  prophetic  books  of  the 
Bible.  Widely  over  England  and  Scotland  a faith  in  the 
coming  and  kingdom  of  Jesus  Christ  upon  this  earth  had 
spread,  and  with  it  the  expectation  that  those  wonderful 
gifts  by  which  His  first  advent  had  been  attended  would 
usher  in  and  accompany  the  second.  But  why  had  those 
gifts  ever  been  withdrawn  % It  appeared  to  many  that 
they  had  been  originally  bestowed  without  limitation  as 
to  time,  that  they  formed  part  of  the  permanent  endow- 
ment of  the  Church,  lost  through  her  unfaithfulness.  If 
so,  what  but  want  of  faith  hindered  their  being  restored  ? 
Into  this  faith  and  expectation  Mr.  Erskine  entered ; and 
now  it  was  reported  to  him  that  in  that  very  neighbourhood 
where  he  was  spending  so  much  of  his  time  (though  dis- 
connected with  Mr.  Campbell’s  ministry)  one  of  the  looked- 
for  gifts  had  been  bestowed.  In  a cottage  at  the  head  of 
the  Gareloch,  Isabella  Campbell  had  lived  that  saintly  life 
told  with  such  beauty  and  pathos  by  her  devoted  pastor, 
the  late  Mr.  Story  of  Roseneath.  Her  death  had  made 
her  home  at  Fernicarry  a shrine  of  resort  to  which  the 


176 


LETTERS  OF  THOMAS  ERSKINE. 


1830. 


pilgrim  steps  of  many  were  directed,  who  gathered 
round  her  sister  Mary,  upon  whom  the  mantle  of  the 
departed  seemed  to  have  fallen.  One  Sunday  evening  in 
the  end  of  March  1830,  as  Mary  lay  in  weakness  upon  a 
sofa,  suffering  apparently  under  the  same  disease  which  had 
carried  her  sister  to  the  grave,  whilst  those  around  her  were 
praying  for  the  restoration  of  the  gifts,  suddenly,  as  if 
possessed  by  a superhuman  strength,  she  broke  forth, 
speaking  in  an  unknown  tongue,  in  loud  ecstatic  utter- 
ances, for  more  than  an  hour.  On  the  other  side  of  the 
Clyde,  opposite  the  Gareloch,  lay  the  town  of  Port-Glasgow. 
A family  of  the  name  of  Macdonald  was  living  there  at 
this  time  ; two  twin  brothers,  James  and  George,  with  their 
sisters.  The  brothers,  shipbuilders,  staid  and  orderly  men, 
two  years  before  had  become  exceedingly  devout.  Their 
religion  was  of  a quiet  and  unobtrusive  type.  “ Their 
doctrinal  knowledge  was  at  first  very  limited.  They  pro- 
cured no  religious  books,  for  years  they  scarcely  read  one ; 
the  ministry  under  which  they  sat  was  unimpressive,  and 
if  they  did  adopt  peculiar  views  of  divine  truth,  it  was 
from  no  heretical  writings  or  preaching,  but  from  the  Bible 
alone  that  they  derived  them.  For  instance,  although  they 
soon  became  classed  among  the  disciples  of  Mr.  Irving, 
who  at  that  time  was  beginning  to  be  stigmatised  as  here- 
tical, the  fact  was  that,  so  far  as  I can  ascertain,  they  never 
read  a single  volume  of  his,  or  at  least  not  for  years  after 
their  own  views  were  established.  And  although  after  a 
time  they  began  to  attend  the  preaching  of  the  Rev.  Mr. 
Campbell  of  Row,  it  was  because  they  had  previously  been 
taught  of  God  the  same  truths,  and  were  attracted  to  Row 
by  their  love  of  them.  . . . Until  the  eve  of  the  miraculous 
manifestations  in  them,  the  subject  of  spiritual  gifts  did 
not  at  all  occupy  their  attention,  much  less  their  expecta- 
tions and  desires  ; nor  did  it  even  when  their  prayers,  in 


/. ET . 42. 


THE  SPIRITUAL  GIFTS. 


177 


common  with  those  of  other  Christians,  for  an  outpouring 
of  the  Spirit,  began  to  be  answered  by  the  pouring  out  of 
a very  extraordinary  if  not  marvellous  spirit  of  prayer 
upon  themselves.”1  In  March  1830  an  event  occurred  in 
this  family  which  one  of  the  sisters  thus  describes  : “ For 
several  days  Margaret  had  been  so  unusually  ill  that  I 
quite  thought  her  dying,  and  on  appealing  to  the  doctor  he 
held  out  no  hope  of  her  recovery  unless  she  were  able  to  go 
through  a course  of  powerful  medicine,  which  he  acknow- 
ledged to  be  in  her  then  case  impossible.  She  had  scarcely 

been  able  to  have  her  bed  made  for  a week.  Mrs. 

and  myself  had  been  sitting  quietly  at  her  bedside,  when 
the  power  of  the  Spirit  came  upon  her.  She  said,  ‘ There 
will  be  a mighty  baptism  of  the  Spirit  this  day/  and  then 
broke  forth  in  a most  marvellous  setting  forth  of  the 
wonderful  work  of  God  ; and  as  if  her  own  weakness  had 
been  altogether  lost  in  the  strength  of  the  Holy  Ghost,  con- 
tinued with  little  or  no  intermission  for  two  or  three  hours 
in  mingled  praise,  prayer,  and  exhortation.  At  dinner- 
time James  and  George  came  home  as  usual,  whom  she 
addressed  at  great  length,  concluding  with  a solemn  prayer 
for  James,  that  he  might  at  that  time  be  endowed  with  the 
power  of  the  Holy  Ghost.  Almost  instantly,  James  calmly 
said,  ‘ I have  got  it ! ’ He  walked  to  the  window,  and 
stood  silent  for  a minute  or  two.  I looked  at  him,  and 
almost  trembled,  there  was  such  a change  upon  his  whole 
countenance.  He  then,  with  a step  and  manner  of  the  most 
indescribable  majesty,  walked  up  to  Margaret’s  bedside,  and 
addressed  her  in  these  words,  6 Arise  and  stand  upright.’ 
He  repeated  the  words,  took  her  by  the  hand,  and  she 
arose.  z 

The  same  evening  James  wrote  to  Mary  Campbell 

1 Memoirs  of  James  and  George  Macdonald  of  Port- Glasgow,  by  Kobert 
Norton,  M.D.,  pp.  58,  59,  78.  * Ibid.  pp.  107,  108. 

M 


178 


LETTERS  OF  THOMAS  ERSKINE. 


1830. 


at  Fernicarry,  “ My  dear  Sister, — Lift  up  your  voice  with 
us ; let  us  exalt  His  name,  for  He  hath  done  great  things 
for  us,  and  Holy  is  His  name.  There  is  still  power  in 
the  name  of  Jesus — yea,  all  power  in  heaven  and  on 
earth.  Our  beloved  Margaret  hath  been  made  to  hear 
His  voice,  and  to  rise  up,  leap,  and  walk.  Faith  in  His 
name  has  given  her  soundness  in  the  presence  of  us  all. 
Mary,  my  love,  lay  aside  unbelief,  it  is  of  the  devil ; hear 
God’s  voice  to  you  also,  ‘Rise  up  and  walk,  what  hin- 
dereth  ? ’ ” 

Let  Mary  Campbell  herself  tell  us  of  what  happened 
on  the  receipt  of  this  letter  : “ Two  individuals  who  saw 
me  about  four  hours  before  my  recovery  said  that  I 
never  would  be  strong,  that  I was  not  to  expect  a 
miracle  being  wrought  upon  me,  and  that  it  was  quite 
foolish  in  one  who  was  in  such  a poor  state  of  health  ever 
to  think  of  going  to  the  heathen.  I told  them  they  would 
see  and  hear  of  miracles  very  soon,  and  no  sooner  had  the 
last  of  the  above-mentioned  individuals  left  me,  than  I was 
constrained  of  the  Spirit  to  go  and  ask  the  Father,  in  the 
name  of  Jesus,  to  stretch  forth  His  hand  to  heal,  and  that 
signs  and  wonders  might  again  be  done  in  the  name  of 
His  Holy  Child  Jesus.  One  thing  I was  enabled  to  ask 
in  faith,  nothing  doubting,  which  was,  that  by  the  next 
morning  I might  have  some  miracle  to  inform  them  of. 
It  was  not  long  after  this  that  I received  our  dear 
brother  James  Macdonald’s  letter,  giving  me  an  account  of 
his  sister’s  having  been  raised,  and  commanding  me  to  rise 
and  walk.  I had  scarcely  read  the  first  page  when  I be- 
came quite  overpowered,  and  laid  it  aside  for  a few  minutes ; 
but  I had  no  rest  in  my  spirit  until  I took  it  up  again 
and  began  to  read.  As  I read,  every  word  came  with 
power,  but  when  I came  to  the  command  to  arise,  it  came 
home  with  a power  which  no  words  can  describe ; it  was 


-rET.  42. 


THE  SPIRITUAL  GIFTS. 


179 


felt  to  be  indeed  the  voice  of  Christ ; it  was  such  a voice 
of  power  as  could  not  be  resisted.  A mighty  power  was 
instantaneously  exerted  upon  me.  I first  felt  as  if  I had 
been  lifted  up  from  off  the  earth,  and  all  my  diseases  taken 
off  me.  At  the  voice  of  Jesus  I was  surely  made  in  a 
moment  to  stand  upon  my  feet,  leap  and  walk,  sing  and 
rejoice.  0 that  men  would  praise  the  Lord  for  His 
goodness,  for  His  wonderful  works  to  the  children  of 
men.” 1 

After  her  recovery  Mary  Campbell  lived  during  the  sum- 
mer of  1830  at  Helensburgh.  There  meetings  innumer- 
able were  held,  manifestations  extraordinary  were  made. 
To  the  speaking  was  now  added  writing  in  the  unknown 
tongues.  When  the  moment  of  inspiration  came  Mary 
seized  the  pen,  and  with  a rapidity  “like  lightning” 
covered  sheets  of  paper  with  characters  believed  to  be  letters 
and  words.  The  gift  of  prophecy  too  was  largely  exercised, 
a gift  not  to  be  confounded  with  foretelling  of  future  events 
or  ordinary  Christian  teaching,  but  consisting  in  inspired 
exalted  utterances,  opening  up  some  obscure  passage  of 
Scripture,  or  enforcing  some  neglected  duty,  or  break- 
ing forth  ecstatically  into  prayer  and  praise.  Crowds 
gathered  round  the  young  attractive  rapt  enthusiast. 
“ Among  their  number,”  says  one  who  wrote  in  the  midst 
of  the  excitement,  “they  can  reckon  merchants,  divinity 
students,  writers  to  the  Signet,  advocates.  ...  I have 
known  gentlemen  who  rank  high  in  society  come  from 
Edinburgh,  join  in  all  the  exercises,  declare  their  implicit 
faith  in  all  Mary  Campbell's  pretensions,  ask  her  concerning 
the  times  and  seasons,  inquire  the  meaning  of  certain  pas- 
sages of  Scripture,  and  bow  to  her  decisions  with  the  utmost 
deference  as  one  inspired  by  Heaven.”2 

1 A Vindication  of  the  Religion  of  the  Land , etc.,  by  the  Rev.  A. 
Robertson  of  Greenock,  pp.  251,  254.  2 Ibid.  p.  311. 


180 


LETTERS  OF  THOMAS  ER SHINE. 


1830. 


From  Edinburgh,  Dr.  Chalmers  wrote  to  his  friend 
Mr.  Story  of  Roseneath,  eagerly  asking  information,  desir- 
ing especially  to  have  a copy  of  some  of  the  writing  in  the 
alleged  unknown  tongue.  Mr.  Story,  in  order  to  supply 
himself  with  the  required  information,  paid  a special  visit 
to  Mary  Campbell.  “ I had  just  taken  her  by  the  hand,” 
he  writes  to  Dr.  Chalmers,  “ to  bid  her  adieu,  when,  obvi- 
ously possessed  by  some  irresistible  power,  she  uttered  for, 
I should  suppose,  nearly  an  hour,  sounds  altogether  new  to 
my  ear,  but  which  seemed  certainly  to  be  language.  . . . 
I recognise  in  none  (of  the  written  characters)  the  signs  of 
any  language  I know,  but  many  have  seen  her  note  them 
down,  and  it  is  with  inconceivable  rapidity,  and  as  if  she 
herself  were  unconscious  of  the  exertion.  Both  in  speak- 
ing and  in  writing  she  describes  her  words  and  movements 
as  in  every  respect  independent  of  her  own  volition.  . . . 
The  greater  jealousy  manifested  by  you  and  others  the 
more  will  you  serve  the  interests  of  truth,  and  the  more  I 
am  persuaded  you  will  be  prepared  to  conclude  that  these 
things  are  of  God  and  not  of  men.”1 

In  Port-Glasgow  the  area  of  manifestation  was  enlarged. 
The  gift  of  interpretation  was  added  to  that  of  the  tongues. 
By  both  brothers  these  two  gifts  were  in  constant  exer- 
cise. They  were  bestowed  also  upon  others.  Prophetic 
utterances  abounded.  The  excitement  grew,  the  visitors 
from  a distance  increased.  “Ever  since  Margaret  was 
raised  and  the  gift  of  tongues  given,”  writes  one  of  the 
sisters  (May  18th,  1830),  “the  house  has  been  filled  every 
day  with  people  from  all  parts  of  England,  Scotland,  and 
Ireland.”  Special  interest  was  awakened  where  special 
hopes  in  this  direction  had  for  some  time  been  cherished. 

1 Memoir  of  the  Life  of  the  Rev.  Robert  Story , pp.  209-211.  Two  years 
afterward  Mr.  Story,  like  Mr.  Erskine,  saw  reason  to  think  differently  ; see 
pp.  213-224. 


jet.  42. 


THE  SPIRITUAL  GIFTS. 


181 


Five  delegates  came  down  from  London,  who  stayed  three 
weeks  at  Port-Glasgow,  and  had  every  opportunity  of  see- 
ing all  that  was  going  on,  and  of  becoming  personally 
acquainted  with  those  engaged  in  it.  One  of  these, 
a solicitor,  recognised  and  quoted  as  an  entirely  com- 
petent witness  by  the  writer  of  an  article  in  the  Edin- 
burgh Review ,x  closes  his  description  of  what  he  witnessed 
thus  : — 

“ These  persons,  while  uttering  the  unknown  sounds,  as 
also  while  speaking  in  the  Spirit  in  their  own  language,  have 
every  appearance  of  being  under  supernatural  direction. 
The  manner  and  voice  are  (speaking  generally)  different 
from  what  they  are  at  other  times,  and  on  ordinary  occa- 
sions. This  difference  does  not  consist  merely  in  the  pecu- 
liar solemnity  and  fervour  of  manner  (which  they  possess), 
but  their  whole  deportment  gives  an  impression,  not  to  be 
conveyed  in  words,  that  their  organs  are  made  use  of  by 
supernatural  power.  In  addition  to  the  outward  appear- 
ances, their  own  declarations,  as  the  declarations  of  honest, 
pious,  and  sober  individuals,  may  with  propriety  be  taken 
in  evidence.  They  declare  that  their  organs  of  speech  are 
made  use  of  by  the  Spirit  of  God  ; and  that  they  utter  that 
which  is  given  to  them,  and  not  the  expressions  of  their 
own  conceptions,  or  their  own  intention.  I had  numerous 
opportunities  of  observing  a variety  of  facts  fully  confirma- 
tory of  this. 

“ In  addition  to  what  I have  already  stated,  I have  only  to 
add  my  most  decided  testimony,  that,  so  far  as  three  weeks' 
constant  communication,  and  the  information  of  those  in  the 
neighbourhood,  can  enable  me  to  judge  (and  I conceive  that 
the  opportunities  I enjoyed  enabled  me  to  form  a correct 
judgment),  the  individuals  thus  gifted  are  persons  living  in 

1 “ Pretended  Miracles— Irving,  Scott,  and  Erskine.”  First  article  in 
No.  106  of  the  Edinburgh  Review,  June  1831. 


182 


LETTERS  OF  THOMAS  ERSKINE. 


1830. 


close  communion  with  God,  and  in  love  towards  Him  and 
towards  all  men ; abounding  in  faith  and  joy  and  peace ; 
having  an  abhorrence  of  sin,  and  a thirst  for  holiness,  with  an 
abasement  of  self,  and  yet  with  a hope  full  of  immortality 
such  as  I never  witnessed  elsewhere,  and  which  I find  no- 
wdiere  recorded  but  in  the  history  of  the  early  church  : 
and  just  as  they  are  fervent  in  spirit,  so  are  they  diligent  in 
the  performance  of  all  the  relative  duties  of  life.  They  are 
totally  devoid  of  anything  like  fanaticism  or  enthusiasm, 
but  on  the  contrary  are  persons  of  great  simplicity  of  char- 
acter and  of  sound  common  sense.  They  have  no  fanciful 
theology  of  their  own : they  make  no  pretensions  to  deep 
knowledge : they  are  the  very  opposite  of  sectarians,  both 
in  conduct  and  principle  : they  do  not  assume  to  be  teachers : 
they  are  not  deeply  read,  but  they  seek  to  be  taught  of  God 
in  the  perusal  of  and  meditation  on  his  revealed  Word,  and 
to  ‘live  quiet  and  peaceable  lives  in  all  godliness  and 
honesty/  ” 1 

Mr.  Erskine  followed  in  the  track  of  these  delegates  from 
London,  staying  no  less  than  six  weeks  in  the  house  of  the 
Macdonalds,  witnessing  the  manifestations  and  taking  part 
in  the  daily  prayer-meetings.  His  immediate  convictions 
and  impressions  are  embodied  in  a tract,  “ On  the  Gifts  of 
the  Spirit,”  published  at  Greenock  at  the  close  of  1830. 
“ Whilst  I see  nothing  in  Scripture  against  the  reappear- 
ance, or  rather  the  continuance,  of  miraculous  gifts  in  the 
Church,  but  a great  deal  for  it,  I must  further  say  that  I 
see  a great  deal  of  internal  evidence  in  the  west  country 
to  prove  their  genuine  miraculous  character,  especially  in 
the  speaking  with  tongues.  . . . After  witnessing  what  I 
have  witnessed  among  those  people,  I cannot  think  of  any 
person  decidedly  condemning  them  as  impostors,  without 
a feeling  of  great  alarm.  It  certainly  is  not  a thing  to 
1 Norton’s  Memoirs , pp.  146-148. 


JET.  42. 


THE  SPIRITUAL  GIFTS. 


]83 


be  lightly  or  rashly  believed,  but  neither  is  it  a thing 
to  be  lightly  or  rashly  rejected.  I believe  that  it  is  of 
God.” 

Still  more  fully  did  Mr.  Erskine  deal  with  the  whole 
topic  of  the  gifts  of  the  Spirit  in  the  volume  published  in 
the  same  year  (1830),  entitled  “The  Brazen  Serpent,  or  Life 
coming  through  Death,”  not  the  most  popular  of  his  writings, 
yet  the  one  which  goes  most  fully  and  deeply  into  doctrinal 
theology.  It  was  to  this  book,  even  more  than  to  the  one 
on  “ The  Unconditional  Freeness  of  the  Gospel,”  that  Mr. 
Maurice  was  in  the  habit  of  expressing  his  indebtedness. 
In  its  second  chapter  will  be  found  the  seeds  of  many  of 
those  ideas  as  to  the  moral  character  of  the  atonement,  and 
the  manner  of  its  operation  in  the  formation  of  Christian 
character,  which,  transplanted  to  other  soil  and  subject  to 
other  treatment,  germinated  after  fashions  not  altogether 
such  as  the  first  sower  relished.  In  this  volume,  after 
stating  at  length  the  scriptural  grounds  on  which  it  might 
be  concluded  that  the  miraculous  gifts  were  “the  permanent 
endowment  of  the  Church,”  and  that  “ had  the  faith  of  the 
Church  continued  pure  and  full  these  gifts  of  the  Spirit 
would  never  have  disappeared,”  he  says,  “ The  world  dis- 
likes the  recurrence  of  miracles.  And  yet  it  is  true  that 
miracles  have  recurred.  I cannot  but  tell  what  I have 
seen  and  heard.  I have  heard  persons,  both  men  and 
women,  speak  with  tongues  and  prophesy,  that  is,  speak 
in  the  spirit  to  edifica/tion,  exhortation,  and  comfort.”1 

In  the  course  of  a year  the  chief  theatre  of  the  miraculous 
manifestations  had  shifted  from  the  west  of  Scotland  to 
London.  With  the  change  of  place  there  came  a change  of 
their  phase  and  office.  They  were  no  longer  regarded,  as  at 
the  first,  simply  or  mainly  as  supernatural  exhibitions  of  the 
Divine  presence,  expressions  of  the  Divine  will,  intended  to 
1 The  Brazen  Serpent,  p.  203.  See  Appendix,  No.  VII.  p.  385. 


184 


LETTERS  OF  THOMAS  ERSKINE. 


1830. 


infuse  fresh  life  and  fervour  into  the  faith  and  worship  of 
the  Church.  To  quote  from  a book  of  much  ability,  held 
in  high  repute  among  the  members  of  the  Holy  Catholic 
Apostolic  Church  : — “ By  repeated  words  it  was  gradually 
made  clear  that  what  the  Lord  meant  to  show  was  that  the 
only  remedy  for  the  evil  condition  of  the  Church  universal, 
which  we  had  so  much  lamented,  was  the  restoration  of  the 
form  and  order  of  the  Christian  Church  as  one  body,  as 
originally  constituted,  with  the  ordinances  of  that  body, — 
the  long-lost  means  of  unity  and  channels  of  truth,  viz., 
apostles,  prophets,  evangelists,  and  pastors.”1  Slowly,  out 
of  that  strange  confusion  which  disturbed  at  first  the 
worship  of  the  church  in  Regent  Square,  at  command  of 
those  strange  voices  before  and  beneath  which  the  grand 
humble  heroic  spirit  of  Edward  Irving  bowed  and  was 
broken,  the  form  and  order  of  the  Holy  Catholic 
Apostolic  Church  arose — a Church  eclectic  in  doctrine, 
charitable  in  spirit,  devout  in  worship,  utterly  refusing  to 
be  called  a new  branch  or  sect,  yet  claiming  to  be  the  one  and 
only  existing  Christian  society  fashioned  in  all  respects  after 
that  perfect  model  said  to  be  set  up  in  the  Jewish 
Tabernacle  and  the  Apostolic  Constitutions.  This  was  not 
“ the  healing  of  the  hurt  ” which  Mr.  Erskine  had  been 
looking  for  with  such  intense  anxiety  and  eager  hope. 
And  the  more  that  this  new  remedy  revealed  of  its  character 
and  the  manner  of  its  working,  the  more  inclined  was  he 
to  doubt  and  distrust  its  efficacy. 

It  is  evident  from  the  following  letters  to  Lady  Elgin, 
who  became  a member  of  the  new  society,  that  already  in 
the  spring  of  1833  he  had  detected  what  appeared  to 
him  a fatal  flaw  in  that  society.  At  the  same  time  his 
confidence  in  the  heavenly  origin  of  the  gifts  was  other- 
wise shaken,  so  that  before  the  end  of  that  year  he  had  to 
1 The  Purpose  of  Ood  in  Creation  and  Redemption , p.  163. 


JET.  42. 


CAPTAIN  PATERSON. 


185 


announce  to  his  dear  cousin  Rachel  a change  of  belief 
regarding  them. 

This  narrative  has  been  prefixed  to  the  letters  which 
follow,  as  serving  to  make  them  more  intelligible,  and 
the  letters  themselves  have  been  given  as  serving  to  throw 
some  light  on  a still  obscure  passage  in  the  religious 
history  of  our  country,  and  as  throwing  a very  clear  light 
upon  many  features  in  the  character  of  the  writer.1 


73.  TO  CAPTAIN  PATERSON. 

9 Brandon  Street,  1 5th  October  1830. 

The  account  given  by  Mr.  C.  of  the  prayer-meeting  at 
Port-Glasgow  during  which  the  words  disco  capito  were  used 
and  interpreted  is  very  incorrect. 

The  facts,  as  far  as  I can  recollect,  are  these  : — I had  been 
present  along  with  you  at  one  of  these  meetings  before,  and 
we  had  been  both  much  impressed  with  the  supernatural 
character  of  the  prayers  as  well  as  of  the  speaking  with 
tongues.  In  conversing  on  the  subject  next  day,  you  re- 
marked to  me  that  there  had  been,  on  the  preceding  even- 
ing, a neglect  of  the  Scripture  directions  for  the  exercise  of 
the  gift  of  tongues,  and  in  proof  of  it  you  pointed  out  the 
rule,  1 Cor.  xiv.  28,  “If  there  be  no  interpreter,  let  him 
keep  silence  in  the  church.” 

When  I returned  to  Port-Glasgow  I mentioned  this  to 
them,  and  their  answer  was  that  as  interpretation  had  in 
some  cases  been  given,  they  considered  themselves  per- 
mitted to  use  the  tongue  when  the  Spirit  gave  them  utter- 
ance, on  the  faith  that  interpretation  would  also  be  given. 
They  said  also  that  they  felt  it  to  be  their  duty  to  pray 

1 For  additional  descriptions  of  the  gifts,  as  well  as  specimens  both  of 
the  spoken  and  written  tongues,  see  Appendix,  No.  VIII.  p.  392. 


186 


LETTERS  OF  THOMAS  ERSKINE . 


1830. 


much  for  interpretation,  according  to  that  word,  “ Let  him 
that  speaketh  in  a tongue  pray  that  he  may  interpret.” 
Just  before  the  meeting  commenced  we  were  conversing 
on  this  subject,  so  that  it  was  impressed  on  the  minds  of 
those  persons  who  spoke  in  prayer. 

It  was  a very  remarkable  meeting.  There  was  a mani- 
festation of  the  presence  and  supernatural  working  of  the 
Spirit  of  God  beyond  anything  that  I had  witnessed.  The 
voices  struck  me  also  very  much,  perhaps  more  than  the 
tongues.  It  was  not  their  loudness,  although  they  were 
very  loud,  but  they  did  not  sound  to  me  as  if  they  were  the 
voices  of  the  persons  speaking ; they  seemed  to  be  uttered 
through  them  by  another  power. 

After  J.  Macdonald  had  prayed  a considerable  time,  first 
in  English  and  then  in  a tongue,  the  command  to  pray  for 
interpretation  was  brought  to  his  mind,  and  he  repeated — 
“ It  is  written, 4 Let  him  that  speaketh  in  a tongue  pray  that 
he  may  interpret/  ” He  then  prayed  for  interpretation  with 
great  urgency,  until  he  felt  that  he  had  secured  the  answer, 
and  when  repeating  over  the  concluding  words  of  what  he 
had  spoken  in  the  tongue,  which  were  “disco  capito,”  he 
said,  44  And  this  is  the  interpretation : the  shout  of  a King 
is  amongst  them.”  The  impression  which  I received  from 
this  was,  that  the  passage  spoken  in  the  tongue  had  con- 
cluded with  the  prophecy  of  Balaam,  in  which  these  words 
occur.  I conceived  that  the  words  disco  capito  meant 
simply  the  shout  of  a King,  and  that  they,  along  with  their 
interpretation,  had  been  given  to  us  as  words  of  reference, 
directing  us  to  the  beautiful  passage  of  which  they  form  a 
part,  Numbers  xxiii.  19,  20,  21. 

I am  quite  sensible,  as  you  must  be  after  what  you  have 
witnessed,  that  it  is  impossible  to  convey  in  words  any  idea 
of  what  took  place  that  evening.  Though  there  had  been 
no  new  tongue  spoken,  the  supernatural  character  of  the 


jet.  42. 


CAPTAIN  PA  PERSON 


187 


meeting  would  have  been  just  the  same ; the  tongues  scarcely 
added  to  it  at  all. 

Some  time  after,  in  conversing  over  the  proceedings  of 
the  evening  with  one  of  the  Macdonalds,  I remarked  to 
him  that  I had  observed  after  the  conclusion  of  the  meeting 
two  of  the  females  apparently  in  great  joy  embracing  each 
other,  and  I asked  him  if  he  knew  any  particular  cause  for 
it.  He  told  me  that  for  some  days  back  their  meetings  had 
been  remarkably  dead,  and  thus  there  had  been  a great 
deal  of  prayer  on  the  subject,  and  that  these  two  persons 
had,  especially  in  the  forenoon,  been  much  engaged  in  prayer 
together  about  it,  and  that  the  outpouring  which  had  taken 
place  that  night  bore  to  them  a more  decided  character  of 
being  an  answer  to  prayer,  inasmuch  as  they  had  particu- 
larly asked  of  God  “ that  the  shout  of  a King  might  once 
more  be  amongst  them.”  One  of  these  females  was  his 
own  sister. 

He  did  not  tell  me  this  of  himself.  I asked  him  the 
explanation  of  the  circumstance  I have  mentioned,  which 
was  of  the  most  unobtrusive  nature  possible,  and  which 
indeed  was  done  in  a corner,  and  he  answered  me  most 
simply ; and  I felt  my  own  astonishment  not  a little  re- 
buked by  his  quiet  reception  of  this  direct  and  literal 
answer  to  prayer,  as  a thing  to  be  at  all  times  confidently 
looked  for. 

I gave  this  history  in  Mr.  C.’s  hearing,  explaining  at  the 
same  time  my  reason  for  doing  so,  viz.,  I thought  that  those 
who  recognised  the  moral  integrity  of  the  parties  would 
in  this  remarkable  coincidence  recognise  something  super- 
natural, and  that  those  who  had  formed  no  opinion  as  to 
their  integrity,  either  on  one  side  or  another,  would  from  this 
case  feel  that  the  charge  of  imposture  against  them  involved 
in  it  the  charge  of  such  a multiplication  of  fraud  and  of  blas- 
phemous lying  against  the  Holy  Ghost  that  it  was  really 


188 


LETTERS  OF  THOMAS  ERSKINE. 


1832. 


difficult  to  believe  that  any  creatures  could  be  so  abandoned 
as  to  be  guilty  of  it. 

There  are  some  things  so  bad  that  one  would  require 
tolerably  strong  evidence  for  their  authenticity  before 
believing  them.  And  surely  this  is  one. 

74.  TO  HIS  SISTER  MRS.  STIRLING. 

May  1832. 

I HAVE  just  read  over  the  short-hand  report  of  Mr. 
Irving’s  trial  before  the  Presbytery.  His  defence  is  a very 
solemn  appeal  to  the  church  and  the  world,  as  well  as  to 
his  judges,  and  combining  his  ejection  with  what  is  going 
on  in  our  Church  Courts,  and  in  the  sphere  of  politics,  there 
is  a fearful  character  of  judgment  and  desolateness,  both 
in  present  things  and  in  prospect.  I have  called  on  Dr. 
Chalmers.  His  feelings  have  been  roused  and  excited  a 
good  deal  on  the  subject  of  the  gifts,  and  he  seems  to  think, 
moreover,  that  when  he  says  that  holiness  is  a stronger 
demonstration  to  his  mind  of  the  power  of  God  in  the  soul 
of  man  than  any  miraculous  manifestations  whatever,  he 
brings  an  argument  against  the  existence  of  the  gifts  and 
the  propriety  of  expecting  them.  Whereas  the  question 
truly  is,  “ How  or  by  what  means  has  God  said  that  He 
would  edify  His  church  V9  If  He  has  said  that  He  will 
edify  it  in  holiness  and  love  by  means  of  the  gifts,  we  need 
not  reason  about  it.  . . . 

Dear,  dear  Christian,  I hope  you  can  sometimes  pray  our 
Father  to  keep  me  from  the  way  of  evil,  whatever  that  evil 
may  be.  Evil  in  the  form  of  good  is  what  we  have  to  fear. 
But  the  carrying  about  in  the  body  the  dying  of  the  Lord 
Jesus  is  the  strength  and  the  defence.  This  is  to  abide  in 
Christ.  He  is  a sure  helper,  a very  present  help  in  every 
time  of  trouble. — Farewell,  dear  sister. 


JET.  43. 


DR.  CHALMERS. 


189 


75.  TO  DR.  CHALMERS. 

24  Drummond  Place,  May  1832. 

Dear  Sir, — I have  just  received  the  enclosed  note  for 
you,  in  a letter  from  Madame  de  Broglie. 

Feeling  as  I do  the  vast  importance  of  the  subject  of  our 
conversation  the  other  evening,  I cannot  go  through  the 
common  form  of  forwarding  you  this  note  without  refer- 
ring you  to  some  of  the  passages  of  Scripture  at  least  which 
belong  to  that  subject. 

Our  Lord  is  especially  designated  by  all  the  Evangelists 
as  “ He  who  baptiseth  with  the  Holy  Ghost.”  Compare 
this  title  with  Acts  i.  4-8,  that  you  may  be  convinced  that 
the  gift  of  the  Holy  Ghost  does  not  mean  regeneration, 
but  that  which  was  manifested  on  the  day  of  Pentecost — 
for  the  disciples  were  already  regenerate  persons.  Com- 
pare it  also  with  Ephesians  iv.  8-16,  where  the  purpose  of 
the  gifts  is  declared  to  be — not  to  give  a miraculous  attes- 
tation to  the  doctrines,  but — to  edify  the  body  and  pre- 
serve unity,  and  the  duration  of  them  is  declared  to  be 
“ until  we  all  come  in  the  unity  of  the  faith  and  of  the 
knowledge  of  the  Son  of  God,  unto  a perfect  man,  unto 
the  measure  of  the  stature  of  the  fulness  of  Christ.”  You 
yourself  remarked  that  evening  that  the  promise  of  the 
Spirit  was  prominently  held  forth  through  the  New  Testa- 
ment as  the  great  characteristic  and  privilege  of  our  dis- 
pensation, as  in  Mark  xvi.  17,  and  that  this  promise  is 
never  recalled,  nor,  I may  add,  is  any  cessation  of  it  hinted 
at,  except  in  1 Cor.  xiii.  8-10,  where  these  gifts  are  promised 
to  endure  until  that  which  is  perfect  is  come. 

You  said  that  the  sanctification  of  the  heart  is  a greater 
manifestation  of  the  power  of  the  Spirit  in  man  than  any 
miracles.  To  this  I cordially  agree.  “The  greatest  of 
these  is  charity, — the  more  excellent  way ; ” but  the  gifts 


190 


LETTERS  OF  THOMAS  £R SHINE. 


1832. 


are  not  reckoned  of  as  substitutes  for  that  chief  end,  but 
as  means  to  it.  And  if  the  Lord  gives  these  things  as 
means,  surely  it  is  not  a genuine  humility  which  says,  “ I 
am  satisfied  without  them.”  When  the  Lord  desired  Ahaz 
to  ask  a sign,  he  answered,  “ I will  not  ask,  neither  will  I 
tempt  the  Lord,”  but  he  is  severely  rebuked  for  this  appa- 
rent humility,  Isaiah  vii.  12,  13. 

The  14th  and  15th  verses  of  the  fourth  chapter  of 
Ephesians  are  very  remarkable.  One  of  the  objects  to  be 
answered  by  the  setting  of  the  gifts  in  the  Church  is  there 
said  to  be,  “ that  we  henceforth  be  no  more  children  tossed 
to  and  fro,  and  carried  about  with  every  wind  of  doctrine, 
by  the  sleight  of  men,  and  cunning  craftiness,  whereby  they 
lie  in  wait  to  deceive  ; but,  speaking  the  truth  in  love,  may 
grow  up  into  Him  in  all  things,  which  is  the  Head,  even 
Christ.”  There  must  be  some  principle  of  unity  in  a church, 
in  order  to  the  existence  of  a church.  God’s  scheme  for 
this  unity  is  the  manifestation  of  the  gifts ; man’s  scheme 
in  the  absence  of  the  gifts  is  a Confession  of  Faith.  We 
must  either  have  the  one  or  the  other  in  order  to  keep  the 
Church  together.  Now,  is  it  the  sin  of  the  Church,  or 
only  her  misfortune,  that  she  is  without  the  gifts,  and 
therefore  obliged  to  have  recourse  to  a Confession  for  the 
purpose  of  unity?  Surely  the  Westminster  divines  did 
not  exhaust  the  Bible  ; and  if  they  had  the  Spirit,  surely 
the  divines  of  our  day  are  not  excluded  from  the  Spirit, 
and  if  so,  they  ought  to  thank  God  for  what  light  was 
seen  before,  and  press  on  to  farther  light  in  the  strength 
of  the  Spirit.  If  it  be  the  sin  of  the  Church  to  be  without 
the  gifts,  then  the  necessity  of  the  Confession  is  a sinful 
necessity,  and  ought  not  to  be  pleaded  against  any  man 
who  appeals  to  the  Word  and  the  interpretation  of  the 
Spirit. 

I pray  you  to  forgive  this  letter,  if  you  think  that  it 


jet.  43- 


MRS.  STIRLING. 


191 


needs  forgiveness.  It  is  the  principle  in  the  Scripture 
that  I press,  not  the  particular  instances,  though  I have 
the  fullest  conviction  of  the  reality  of  several  of  them. 

Again  I say,  forgive  what  seems  to  you  to  need  forgive- 
ness in  this  letter,  and  believe  me  to  be  with  true  respect 
and  affection,  yours  sincerely,  T.  Erskine. 

76.  TO  HIS  SISTER  MRS.  STIRLING. 

Saturday  night , [May  1832]. 

You  will,  before  this  reaches  you,  have  learned  through 
the  newspapers  that  Mr.  William  Dow1  has  been  deposed 
from  being  a minister  in  the  Church  of  Scotland.  It  was 
very  painful  to  hear  them  distinctly  and  avowedly  refuse 
any  appeal  to  the  Scriptures,  affirming  that  the  interpreta- 
tion given  by  the  standards  was  to  be  regarded  as  the  limit 
of  all  preaching  and  teaching  within  the  Church.  I be- 
lieve that  their  sentence  was  according  to  their  consciences, 
for  unless  they  understand  the  oneness  of  the  body  pre- 
served by  the  oneness  of  the  Spirit,  as  set  forth  in  Eph.  iv. 
chapter,  they  are  necessitated  to  cling  to  their  standards 
for  unity.  They  were  restrained  from  casting  out  David 
Dow.  ' What  William  Dow  said  was  wise  and  meek.  I 
was  very  sorry  for  Dr.  Chalmers,  who  was  Moderator ; he 
was  the  mouth  of  the  Assembly  in  pronouncing  the  sentence 
of  deposition,  which  is  an  awful  sentence,  being  pronounced 
in  the  name  of  Christ,  although  all  of  them  believed  him  to 
be  really  a faithful  servant  of  Christ.  They  were  very  rapid 
in  their  proceedings  against  him ; when  a little  delay  was 
proposed,  for  the  sake  of  conferring  with  him,  one  man  said 
— “ That  thou  doest,  do  quickly.”  The  same  thing  had  been 
said,  I believe,  at  Mr.  Campbell’s  trial,  on  a similar  pro- 
posal being  made.  And  the  Clerk  of  the  Assembly,  in 
reading  over  the  sentence  declaring  the  church  of  Tongland 
1 Minister  of  Tongland. 


192  LETTERS  OF  THOMAS  ERSKINE . 1833. 

vacant,  twice  by  mistake  called  it  the  church  of  Scotland , 
declaring  it  vacant.  There  is  prophecy  in  these  things. 
Yours  affectionately,  T.  Erskine. 

77.  TO  CAPTAIN  JAMES  STIRLING. 

Linlathen,  §th  March  1833. 

My  dear  Brother, — ...  I enter  into  much  of  your 
letter,  but  I feel  in  it  as  if  you  did  not  give  its  due  pro- 
minence to  the  fact  that  the  great  distinction  between  Christ 
the  Head  and  His  members  is  this,  that  the  Father  hath 
given  Him  to  have  life  in  Himself,  whereas  the  members 
of  the  body  have  not  life  in  themselves,  but  have  it  in  Him, 
and  enjoy  it  simply  and  solely  by  faith  in  Him  (John  v. 
26-40 ; 1 John  v.  11,  12),  that  thus  men  might  be  taught 
to  honour  the  Son  even  as  they  honour  the  Father.  Christ 
is  given  to  all  men,  but  the  promises  are  all  to  Him ; and 
men  participate  in  them  as  His  spiritual  seed,  which  no 
man  is  except  by  faith  in  Him.  The  third  chapter  of  the 
Epistle  to  the  Galatians,  from  verse  16th  to  the  end,  is 
very  instructive  on  this  head.  Now,  my  dear  brother,  I 
believe  that  you  agree  with  all  that  I have  written ; and 
yet  your  statement  may  lead  your  hearers  to  something 
different.  Your  argument  is  this,  that  as  God  requires 
the  actions  of  spiritual  life  from  every  man,  every  man 
must  have  spiritual  life  in  Him,  else  God  would  be  an 
Egyptian  taskmaster.  I understand  the  matter  thus  : I 
see  that  the  personality  of  each  man  consists  in  his  will ; 
and,  as  man  was  created  not  to  act  of  himself,  but  to  be 
the  image  of  God,  so  his  will,  by  its  very  nature,  is  con- 
strained always  to  choose  and  receive  another  spirit  to  act 
in  it.  The  Fall  consisted  in  man’s  refusing  to  be  God’s 
image — i.e.  refusing  to  yield  himself  to  God’s  Spirit  to  act 
in  him ; and  thus  man  thought  that  he  was  to  escape  being 
an  image,  and  that  he  was  to  be  a god  himself,  showing 


JET.  44. 


CAPTAIN  JAMES  STIRLING. 


193 


forth  himself ; but  he  was  deceived  in  this,  for  his  will 
could  not  act  alone ; it  was  necessarily  an  image,  and,  re- 
fusing God,  it  received  the  devil's  spirit  and  became  his 
image ; and  the  consequence  was  that,  as  God’s  Holy 
Spirit  could  no  longer  come  to  the  unholy  creature,  man 
had  no  other  spirit  than  the  evil  spirit  to  choose  as  his  in- 
dweller ; and  had  he  been  left  unredeemed,  he  could  never 
have  done  anything  else  than  evil — just  as  a man  with  only 
one  eye,  and  that  a jaundiced  eye,  could  never  possibly  see 
anything  but  yellow.  Now,  as  the  redemption  of  this  man 
from  the  necessity  of  seeing  only  yellow  could  be  accom- 
plished only  by  giving  him  another  and  a healthy  eye,  so 
that  he  might  have  his  choice,  out  of  which  he  would  look, 
so  I understand  that  the  redemption  of  man  from  the  fall 
consists  in  the  life  of  God  having  been  so  given  him  in 
Jesus  Christ,  that  he  has  his  choice  at  every  moment, 
whether  of  the  two  lives  he  will  live  in. 

Now,  the  Spirit  of  God,  which  is  the  life,  cannot  dwell 
with  the  will  which  refuses  to  be  acted  in  by  it ; if,  there- 
fore, each  man  were  a separate  individual,  whenever  he  re- 
fused to  be  acted  in  by  this  spiritual  life  he  would  be 
abandoned  by  it,  and  have  no  choice  but  Satan’s  spirit; 
but  each  man  is  a member  of  a body,  of  which  the  Head  is 
a continual  reservoir  of  life ; and  when  he  refuses  to  be 
acted  in  by  this  life  he  is  not  abandoned  by  it,  for  it  still 
remains  in  his  Head^  and  is  continually  coming  upon  him, 
by  pulsation  after  pulsation,  seeking  entrance.  Now,  what 
is  it  that  is  to  constrain  his  will  to  choose  God’s  life  and 
to  refuse  Satan’s  1 Is  it  the  knowledge  that  he  has  life  in 
himself  that  will  constrain  him  to  this'?  No;  it  is  the 
knowledge  of  Jesus  Christ  as  the  gift  of  the  Father’s  love 
and  the  manifestation  of  His  righteousness — to  die  and 
rise  again  for  every  man,  so  that  every  man,  by  faith  in 
His  death  and  resurrection,  might  enter  into  this  victory 


194 


LETTERS  OF  THOMAS  ERSKINE. 


1833- 

over  him  who  had  the  power  of  death,  that  is,  the  devil, 
through  a participation  in  His  death  and  triumphant 
risen  life.  Christ  is  continually  set  before  us,  and  we  live 
by  having  our  eye  or  our  faith  fixed  upon  Him  as  the  Head, 
and  not  by  having  it  fixed  on  a life  received  through  Him. 
My  dear  brother,  I leave  this  with  you,  asking  your  prayers. 
— Yours  affectionately,  T.  Erskine. 

The  devil  took  possession  of  the  flesh,  and  it  is  only 
through  the  death  of  the  flesh  that  the  devil  can  be  over- 
come— the  voluntary  death  of  the  flesh  ; and  how  is  this 
to  be  % Simply  through  faith  in  the  death  of  Christ  for  us. 
It  is  thus  that  we  have  life.  There  is  a distinction  most 
important  between  the  Head  and  the  members — as  im- 
portant as  their  oneness. 

78.  TO  LADY  ELGIN. 

Edinburgh,  Saturday . 

Dear  Lady  Elgin, — The  distinction  which  Mr.  Bruce 
draws  between  a dispensation  of  principles  and  a dispen- 
sation of  statutes  is  exactly  the  distinction  which  I was 
desirous  of  pointing  out  to  you  as  existing  between  the 
dispensation  of  Christ  and  the  dispensation  of  ayyeXot, 
(Hebrews  i.  and  ii.)  The  dispensation  of  Christ  embraces 
in  it  a oneness  with  the  mind  of  God — not  merely  a 
readiness  to  do  His  will  when  we  know  it,  but  a participa- 
tion in  His  mind,  so  that,  by  a participation  in  the  Divine 
nature,  we  enter  into  the  reasons  of  His  will,  and  do  not 
merely  obey  the  authority  of  His  will.  If  I had  a person 
living  in  the  house  with  me,  so  gifted  by  God  that,  when 
he  was  asked  whether  the  will  of  God  were  so  or  so  in  any 
case,  he  always  returned  an  answer  of  truth  in  the  power 
of  the  Spirit,  I should  in  such  circumstances  have  it  always 
in  my  power  to  know  the  will  of  God,  and  I might  con- 


JET.  44. 


LADY  ELGIN. 


195 


tinually  obey  it  in  the  spirit  of  ready  submission;  and 
yet  I should  be  living  in  the  low  dispensation  of  angels 
or  statutes,  and  out  of  the  dispensation  of  the  Son 
or  of  principles,  if  this  were  my  only  way  of  learning 
the  will  of  God.  And  if  I were  without  this  apparent 
privilege,  and  though  I often  mistook  the  will  of  God,  yet 
if  my  imperfect  and  defective  knowledge  and  obedience 
arose  from  an  inward  light,  by  which  I saw  the  rightness 
of  a thing  as  God  sees  it,  then,  though  my  outward  mani- 
festation of  God  would  be  much  less  in  this  case  than  in 
the  former,  yet  my  real  manifestation  of  Him  would  be 
much  greater,  and  I should  be  living  in  the  dispensation 
of  the  Son  and  of  principle,  and  not  of  messengers  and  of 
statutes. 

There  is  an  expression  which  I have  been  in  the  use 
of  applying  to  the  Christian  religion,  which  corresponds 
exactly  to  this  distinction  of  principles  and  statutes,  viz., 
that  it  is  a religion  of  centres,  and  not  of  circumferences. 
There  is  a seed  of  God  in  the  man,  which  he  may  cultivate 
or  neglect.  It  is  manifest  that  if  I were  living  with  such 
an  oracular  person  as  I have  supposed,  I should  just  be  in 
the  condition  of  the  Jews  with  regard  to  Moses.  Moses 
had  met  God,  and  they  met  Moses.  I should  be  living 
under  a messenger  certified  by  God.  I should  have  my 
circumference  determined  for  me,  and  nothing  would  be 
left  for  my  own  perception. 

In  one  of  my  letters  to  you,  I remember  applying  this 
doctrine  of  principles  and  statutes  to  the  two  degrees  of 
conscience.  I think  perhaps  you  may  now  see  better  what 
I meant  by  it ; and  by  the  remarks  which  I made  on  the  two 
first  chapters  of  the  Epistle  to  the  Hebrews.  The  second 
degree  of  conscience  is  the  real  freeness  of  the  will ; for  “ if 
the  Son  make  you  free,  you  are  free  indeed.” 


196 


LETTERS  OF  THOMAS  ERSKINE. 


1833. 


79.  TO  LADY  ELGIN. 

Linlathen,  \§th  April. 

Dear  Lady  Elgin, — ...  I may  here  mention  what 
has  struck  me  as  to  the  nature  of  miraculous  works  gen- 
erally. Look  into  the  4th  of  Exodus,  and  read  there  the 
account  of  the  two  first  signs  of  which  there  is  any  record  : 
— Moses*  hand  becoming  leprous  and  then  being  cleansed, 
and  his  rod  becoming  a serpent  and  then  returning  into  the 
form  of  a rod.  In  these  two  signs  we  have  the  history 
and  the  prophecy  of  the  world  : — 1st,  human  flesh  to  be 
sown  in  corruption,  and  to  be  raised  in  incorruption — that 
is,  the  fall  and  the  glorious  restoration  of  man’s  nature ; 
and  2d,  the  serpent  gaining  a terrible  dominion  over  man, 
and  then  being  overcome  by  man’s  hand.  The  prophetic 
part  of  these  facts  is  that  which  I believe  constitutes  the 
true  character  of  a sign,  and  that  part  is  the  cleansing  of 
the  flesh  and  the  paralysing  of  the  serpent.  We  have  here 
the  signs  of  Christ’s  kingdom — in  the  purity  of  the  resur- 
rection-body, and  in  the  binding  of  Satan.  Compare  the 
wondrous  works  of  our  Lord  whilst  on  earth  with  these 
two.  The  fulfilment  in  reality  of  these  two  signs  will  be 
the  realising  of  the  24th  and  8th  Psalms.  I have  mis- 
placed them,  for  the  serpent  precedes  the  leprosy  in  the 
history,  and  it  does  so,  as  the  cause  precedes  the  effect. 
These  signs  were  types  and  prophecies  of  the  kingdom, 
just  as  the  sacrifices  of  the  law  were  types  and  prophecies 
of  the  atonement.  The  miracles,  as  well  as  the  sacrifices, 
are  never  final  things ; they  do  not  terminate  in  themselves ; 
they  are  signs  of  the  kingdom.  They  are  signs  of  that  of 
which  righteousness  and  peace  and  joy  in  the  Holy  Ghost 
are  the  reality.  The  attestation  which  they  gave  to  God’s 
messengers  was  that  these  messengers  bore  a message  re- 
lating to  the  establishment  of  the  kingdom.  The  raising 


JET.  44. 


LADY  ELGIN. 


197 


of  a dead  man  to  life,  if  that  man  was  to  die  again,  was 
nothing  at  all  to  our  intelligence  except  as  a sign  of  per- 
manent resurrection;  and  so  the  cure  of  sickness,  etc. 
We  are  not  to  look  for  permanent  cures  then,  or  perfect 
cures,  or  cures  in  every  case  where  they  may  be  asked; 
their  very  nature  as  signs  is  inconsistent  with  this.  In 
this  day  of  grace  the  power  of  God’s  kingdom  as  manifested 
comes  forth  merely  in  signs  ; the  real  work  of  the  day  of 
grace  is  the  spiritual  cleansing — the  kingdom  of  God  within 
us.  The  sign  refers  us  always  to  the  coming  kingdom,  and 
thus  any  resting  in  the  sign  is  a refusing  of  its  true  import. 
Holiness  and  love  are  no  signs ; they  are  the  things  them- 
selves ; they  are  the  actual  workings  of  that  kingdom  of 
which  healings,  etc.,  are  the  signs.  The  Sabbath  was  a 
prophetic  sign  of  the  coming  Rest,  and  most  of  our  Lord’s 
wondrous  works  were  done  on  that  day  to  connect  them 
with  the  same  thing.  His  answer  to  John’s  disciples  in  the 
7th  of  Luke,  compared  with  Isaiah  xxxv.  5,  is  very  instruc- 
tive. The  prophecy  was  not  then  fulfilled,  but  there  was 
a sign  of  its  fulfilment  given.  This  is  an  explanation  to 
my  mind  of  many  disappointments  in  the  expectation  of 
restoration  of  sick  and  dying  persons.  God  would  say  to 
us,  “ The  real  miracle  does  not  consist  in  patching  up  the 
old  vessel,  but  in  making  it  a new  vessel ; the  patching  up 
of  the  old  vessel  is  but  a sign,  a prophetic  sign,  of  the  new 
creation.  Don’t  lay  such  a stress  upon  the  sign ; you  shall 
have  the  real  everlasting  cleansing  of  the  leprosy.”  The 
dealings  of  God  through  Moses  with  Israel  are  a wonderful 
series  of  signs ; they  are  the  pattern  of  the  heavenly  real 
things.  When  Moses  held  the  rod  over  the  Red  Sea,  he 
was  the  sign  of  man  holding  up  the  serpent  in  triumph  to 
the  view  of  the  creation,  and  in  right  of  his  victory 
exercising  dominion,  long  lost  but  now  recovered.  That 
is  still  a prophecy.  The  final  restoration  is  the  purpose  of 


198 


LETTERS  OF  THOMAS  ERSKINE. 


1833- 


Wisdom,  and  whatever  be  the  means  employed  by  the 
wisdom  of  God,  this  purpose  of  His  wisdom  is  recognised 
by  all  her  children : Wisdom  is  justified  of  her  children. 
The  power  by  which  this  is  now  carrying  forward  is  the 
spirit  of  Christ  in  man's  heart.  This  is  the  true  preparation 
for  the  cleansing  of  the  leprosy  and  the  binding  of  Satan  ; 
and  the  signs  are  prophetic  pictures  to  animate  hope,  and 
to  indicate  at  the  same  time  the  actual  presence  and  real- 
ity of  that  power  which  on  the  day  of  manifestation,  when 
all  things  are  ready,  will  come  forth,  not  in  signs  but  in 
permanent  realities.  I am  happy  you  sent  that  letter  to 
Lady  Matilda.  Any  letter  I send  you,  and  which  you 
think  would  interest  her,  you  may  most  freely  send  to  her. 
I appreciate  your  scrupulousness  on  that  matter. 

It  is  written,  “ Whosoever  will  do  the  will  of  God  shall 
know  of  the  doctrine  whether  it  be  of  God."  This  is  the 
casting  down  of  man’s  pride  of  independence;  it  is  the 
same  thing  as  that  word,  “ I thank  Thee,  0 Father,  Lord 
of  heaven  and  earth,  that  Thou  hast  hid  these  things  from 
the  wise  and  prudent,  and  hast  revealed  them  unto  babes.” 
It  is  with  the  heart  that  man  believeth  unto  righteousness. 
Let  us  remember  these  things  and  receive  them  as  the 
wisdom  and  love  of  God  to  our  souls.  We  are  to  receive 
nothing  about  God  at  second-hand.  The  serpent  seduced 
man  to  go  out  of  the  limits  of  God's  will  in  search  of  know- 
ledge, and  God  would  have  us  to  know  that  it  is  only  within 
those  limits  that  we  can  have  any  true  knowledge.  We 
are  creatures,  and  not  independent. 

I am  happy  to  hear  that  your  son’s  indisposition  is 
removing.  I can  easily  understand,  from  a few  words  which 
dropped  from  you  incidentally,  as  you  were  mentioning 
some  conversation  which  had  passed  between  you  and  him, 
that  the  relation  in  which  you  stand  to  each  other  is  not 
common.  An  honest,  unfettered,  confiding  intercourse  be- 


JET.  44. 


LADY  ELGIN. 


199 


tween  mother  and  son,  on  the  great  interests  of  man,  is  a 
blessing  enjoyed  by  few  mothers  and  few  sons. 

80.  TO  LADY  ELGIN. 

Linlathen,  16^  May  1833. 

Dear  Lady  Elgin, — There  is  a particular  application 
of  that  subject  on  which  I have  written  to  you,  which  I 
wish  to  draw  your  attention  to.  The  healing  of  diseases, 
whether  by  the  manifest  immediate  agency  of  God,  or  by 
what  we  call  natural  means,  is  simply  a sign  of  resurrection 
to  come,  and  it  is  given  not  to  rest  in,  but  to  nourish  faith 
and  hope ; not  to  give  a satisfaction  in  the  flesh,  but  to 
give  an  encouragement  to  crucify  the  flesh  now,  through 
confidence  in  God,  who,  by  this  sign,  shows  His  will  and 
power  to  raise  up  in  incorruptible  immortality  the  flesh 
which  has  thus  been  willingly  crucified  during  the  day  of 
grace.  We  all  feel  that  we  need  a deliverance,  and  the 
flesh  calls  for  it  immediately,  whilst  those  who  walk  in  the 
Spirit  wait  for  the  hope  of  righteousness.  Thus  the  flesh 
would  always  convert  the  sign  into  the  permanent  miracle; 
it  cannot  receive  the  truth  that  the  promised  deliverance  is 
through  blood,  that  is,  through  death.  Our  true  deliver- 
ance is  on  the  other  side  of  death,  and  we  must  pass 
through  death  to  get  it.  So  our  Deliverer  is  a crucified 
and  risen  man,  and  it  is  by  this  way  that  He  leads  many 
sons  to  glory.  He  is  the  way,  and  those  who  abide  in  Him 
are  those  who  are  dying  daily  to  the  flesh  and  present 
things,  in  the  hope  of  the  future  glory,  and  in  the  sense  of 
the  righteousness  of  the  condemnation  which  is  laid  upon 
the  flesh — the  idolatrous  flesh.  Every  acting  of  the  flesh 
is  a seeking  of  gratification  to  itself  on  this  side  of  death ; 
it  may  acknowledge  God  as  the  giver  of  its  happiness,  or 
the  guard  of  its  happiness,  but  God  is  not  its  happiness 
Himself ; as  a man  may  look  to  the  police  of  the  town  in 


200  LETTERS  OF  THOMAS  ERSKINE.  1833. 

which  he  lives  as  the  protector  of  his  happiness,  but  he  has 
no  happiness  in  the  police ; he  would  be  happy  to  be  able 
to  do  without  it.  This  is  idolatry ; for  that  which  is  our 
happiness  is  really  our  God.  And  this  will  be  the  natural 
acting  of  the  flesh  until  it  is  raised  up  a spiritual  body. 
And  therefore  the  life  of  holiness  here  is  a life  of  hope  of 
a future  glory,  a righteous  kingdom  to  come,  detaching  us 
from  the  actings  of  the  flesh  and  the  power  of  seen  things, 
and  thus,  by  making  us  partakers  of  Christ’s  cross,  fitting 
us  to  be  partakers  of  His  glory. 

Whenever  we  think  that  we  may  innocently  and  safely 
take  the  natural  desires  for  our  guide,  whenever  we  think 
that  we  may  without  sin  and  danger  make  the  present 
gratification  of  the  flesh  our  object,  we  are  receiving  that 
error  which  is  condemned  in  2 Timothy  ii.  1 8,  “ saying 
that  the  resurrection  is  past  already.”  Read  the  whole 
chapter  carefully,  and  you  will  see  that  this  is  the  spirit 
of  it : it  is  not  until  the  resurrection  is  really  past,  and 
these  bodies  have  ceased  to  be  bodies  of  sin  and  death, 
that  we  can  safely  cease  from  living  by  hope  of  good 
things  to  come,  and  from  crucifying  the  flesh  through  that 
hope.  The  condition  of  all  men  is  represented  by  the  two 
thieves  who  were  crucified  with  Jesus ; for  all  are  upon 
the  cross  in  one  way  or  other — pain,  anxiety,  doubt,  etc. 
etc. — and  all  men  desire  a deliverance ; but  some  insist 
upon  it  now,  others  are  content  to  wait : those  who  live 
in  the  flesh  will  have  it  immediately, — “ If  thou  be  the 
Christ,  save  thyself  and  us.”  They  have  little  taste  for  a 
crucified  Saviour ; for  they  think  as  the  priests  did,  “ If 
thou  be  the  king  of  Israel,  come  down  from  the  cross.” 
They  do  not  wish  to  be  delivered  from  sin,  they  wish  to 
be  delivered  only  from  the  cross.  But  the  other  thief  did 
not  ask  to  be  taken  down  from  the  cross ; he  felt  the 
righteousness  of  the  punishment : “We  indeed  justly,  for 


JET.  44. 


LADY  ELGIN. 


201 


we  receive  the  due  reward  of  our  deeds ; but  this  man 
hath  done  nothing  amiss and  he  was  content  to  wait 
for  deliverance  until  the  coming  of  Christ’s  Kingdom, — 
“ Lord,  remember  me  when  Thou  comest  in  Thy  King- 
dom.” He  made  up  his  mind  that  he  was  to  continue  on 
the  cross  whilst  he  continued  in  the  flesh ; he  felt  that  it 
was  righteous,  he  knew  that  it  was  but  for  a very  little 
while,  and  he  saw  an  eternal  weight  of  glory, — “joint  heirs 
with  Christ,”  if  in  suffering,  so  also  in  glory  (Luke  xxiii. 
39-43,  Rom.  viii.  16-26).  Popish  penance  is  the  mimicry 
of  a root-truth.  Look  at  the  13th  verse  of  that  chapter. 
It  is  through  the  Spirit  that  the  flesh  is  to  be  crucified, 
through  love  of  God  and  the  hope  of  His  Kingdom.  . . . 

There  is  another  thing  which  I may  mention  to  you. 
I think  that  there  is  a risk  sometimes  of  losing  hold  of  the 
great  principle  and  kernel  of  prophecy,  through  occupation 
with  its  details ; although  the  opposite  evil  has  certainly 
been  the  prevalent  one  in  our  days.  Is  it  not  the  great 
object  of  prophecy  that,  through  faith  and  hope  of  the 
glory  of  God,  we  should  be  content  to  forego  present 
things,  and  enter  into  God’s  plan  of  condemning  and 
crucifying  the  flesh  % “ Heirs  of  God,  joint  heirs  with 

Christ,  if  so  be  that  we  suffer  with  Him,  that  we  may  also 
be  glorified  together,”  seems  to  me  the  kernel  of  prophecy, 
like  the  object  of  healings,  etc.  . . . 

The  object  of  prophecy  is  to  draw  our  view  forward  out 
of  seen  things  to  the  permanent  triumph  of  God’s  right- 
eous cause.  What  I meant  by  the  details  of  prophecy  is 
rather,  when  the  prophecy  is  more  considered  than  the 
thing  prophesied,  as  when  the  sign  is  more  considered  than 
the  thing  signified.  I feel  a jealousy  of  the  Morning 
Watch  in  this  respect. 


202 


LETTERS  OF  THOMAS  ERSKINE. 


i833- 

81.  TO  LADY  ELGIN. 

Linlathen,  29 th  Nov . 1833. 

Dear  Lady  Elgin,- — I believe  all  notions  of  religion, 
however  true,  to  be  absolutely  useless,  or  worse  than  use- 
less, inasmuch  as  they  have  a semblance  of  good,  which  may 
give  a lying  satisfaction,  and  so  keep  us  back  from  taking 
hold  of  the  substance,  which  is  the  living  personality  of 
God  in  our  flesh.  He  is  indeed  far  above  all  doctrines 
about  Him,  however  true.  He  is  the  truth.  A doctrine 
that  can  be  separated  from  Himself,  and  is  received  separate 
from  Himself,  is  a vanity  and  a deception.  I enter  with 
my  whole  heart  into  what  you  say  on  this  subject.  Only 
it  is  the  personality  of  God — a personality  whose  presence 
I can  recognise  in  my  own  heart,  and  yet  know  it  to  be  the 
same  personality  that  is  on  the  right  hand  of  power.  When 
He  says,  “ Come  unto  me,  and  learn  of  me;”  we  are  not  to 
think  merely  that  we  have  to  learn  something ; but  we 
have  to  know  that  if  we  learn  it  in  any  other  way  than 
from  Jesus,  it  is  a lost  learning.  We  think  more  of  the 
thing  to  be  learned  than  of  the  way  in  which  we  are  to 
learn  it ; and  thus  our  heads  are  filled  with  notions  instead 
of  our  hearts  being  filled  with  God.  “ I will  instruct  thee 
and  teach  thee  in  the  way  which  thou  shalt  go,  and  I 
will  guide  thee  with  mine  eye.”  If  we  were  faithful  and 
patient  to  wait  for  His  instruction  and  direction,  refusing 
to  act  without  them,  then  we  should  have  the  mysteries  of 
our  God  truly  taught  to  us,  we  should  have  the  life  of  God 
taught  to  us  and  nourished  in  us.  But  we  are  in  such  a 
haste  ; we  think  something  must  be  done  immediately  ; we 
think  that  we  cannot  go  wrong  in  the  ordinary  occupations 
of  life,  and  so  we  cease  to  listen  for  that  voice,  and  we  be- 
gin to  act  from  ourselves ; and  thus  our  ear  gets  unused 
to  the  Shepherd’s  voice,  and  we  get  used  to  act  without  it, 
and  yet  not  to  feel  condemned  in  so  doing.  What  is  the 


JET.  45. 


LADY  ELGIN. 


203 


wisdom  of  a blind  man  in  a strange  country  ] It  is  simply 
holding  by  his  guide  (disquisitions  about  the  road  and  the 
plan  of  the  country  are  vanities  to  him),  and  learning  always 
to  know  the  true  guide  from  every  pretender.  This  last 
appears  the  great  difficulty,  but  I believe  that  it  is  impa- 
tience, weary  of  waiting  for  the  satisfying  evidence  of  God’s 
own  voice,  which  leads  us  into  error  as  to  the  true  guide. 
None  need  mistake  Jesus.  If  in  honest  patient  waiting  we 
could  mistake  a stranger  for  Him,  religion  were  a vain 
thing.  The  secret  of  the  Lord  is  with  them  that  fear  Him, 
and  He  will  show  them  His  covenant.  I say  this  from  my 
deepest  conscious  conviction,  although  in  much  self-con- 
demnation for  haste.  “ Let  every  man  be  swift  to  hear, 
slow  to  speak,  slow  to  impulse ; for  the  impulse  of  man 
worketh  not  the  righteousness  of  God.”  I believe  that 
‘wrath’  means  ‘impulse’  in  this  place.  Wait,  I say,  on 
the  Lord.  He  will  make  darkness  light  before  thee,  and 
crooked  things  straight.  Let  us  not  take  God  on  trust 
from  any  other  person.  We  must  each  hold  by  the  Head 
— individually.  . . . 

...  I am  perfectly  satisfied  that  the  way  is  “ all  plain 
to  him  who  hath  understanding,”  to  him  who  will  trust  in 
the  Lord.  What  is  trust  % We  have  a hundred  counsellors, 
each  prompting  us  a different  way,  and  offering  himself  for 
a guide ; and  God  says,  Blessed  is  the  man  that  trusteth  in 
the  Lord,  I will  guide  thee  with  mine  eye.  But  if  we  look 
off  from  His  eye,  how  can  His  eye  guide  us  ] We  are 
trusting  our  own  understanding  when  we  look  off  from 
God’s  eye.  The  17th  chapter  of  Jeremiah  is  full  of  in- 
struction. Mark  the  position  of  the  9th  and  10th  verses 
after  the  blessing  and  the  curse  promised  on  trusting  God 
and  trusting  flesh.  God  seems  therein  to  warn  us  that  we 
may  be  thinking  ourselves  trusting  in  Him,  whilst  we  are 
in  fact  trusting  in  flesh.  Then  the  11th  verse — riches,  got 


204 


LETTERS.  OF  THOMAS  ERSKINE. 


1833. 


and  held  not  by  right — not  in  the  way  of  trusting  God ; 
knowledge,  gifts,  held  in  our  own  spirit ; they  are  barren 
eggs,  and  he  that  sitteth  upon  them  may  be  anticipating 
great  things,  but  the  result  will  be  the  manifestation  of  his 
folly.  Then  the  12th,  13th,  14th,  and  then  the  15th. 
Let  God  be  true,  and  every  man  a liar.  Animal  magnetism 
is  indeed  a strange  thing;  but  we  have  to  do  with  the 
living  God,  without  whom  a sparrow  falleth  not  to  the 
ground.  It  is  surely  an  awful  thing  for  a weak  and  ignorant 
sinner  to  admit  any  spirit  to  come  between  him  and  God, 
nay,  to  court  its  coming  in.  Poor  woman,  I should  fear  very 
much  that  she  is  throwing  herself  open  to  any  supernatural 
power,  as  if  to  live  amongst  spirits  were  religion.  . . . 

82.  TO  MISS  RACHEL  ERSKINE. 

Ltnlathen,  Saturday , 21  st  Dec.  1833. 

Beloved  Friend, — My  mind  has  undergone  a consider- 
able change  since  I last  interchanged  thoughts  with  you. 
I have  seen  reason  to  disbelieve  that  it  is  the  Spirit  of  God 

which  is  in  Mr.  , and  I do  not  feel  that  I have  a 

stronger  reason  to  believe  that  it  is  in  others.  This  does 
not  change  my  mind  as  to  what  the  endowment  of  the 
Church  is,  if  she  had  faith,  but  it  changes  me  as  to  the 
present  estimate  that  I form  of  her  condition.  God  is  our 
all,  and  having  God,  we  have  lost  nothing.  These  gifts 
are  but  signs  and  means  of  grace  ; they  are  not  grounds  of 
confidence ; they  are  not  necessarily  intercourse  with  God  ; 
they  are  not  holiness,  nor  love,  nor  patience ; they  are  not 
Jesus.  But  surely  they  shall  yet  appear,  when  God  has 
prepared  men  to  receive  them.  Mr.  and  Mrs.  Scott  and 
Mrs.  Bich  are  here.  I have  much  sympathy  with  much 
that  I meet  in  them.  They  fear  that  the  outward  forms 
and  magnificent  utterances  have  that  in  them  from  which 
the  carnal  mind  draws  nourishment,  and  that  there  is  a 


JET.  45. 


MISS  RACHEL  ER SHINE. 


205 


temptation  to  put  these  things  between  God  and  the  soul, 
and  to  take  them  on  trust  that  they  are  of  God,  although 
the  hearer  himself  personally  may  not  be  conscious  of 
meeting  God  in  them.  The  truth  and  substance  of  religion 
is  the  spirit  of  Christ  manifested  in  the  heart,  and  con- 
sciously recognised  in  the  heart,  as  the  light  and  life  of 
God  communicated  to  us — the  conscious  possessing  within 
our  hearts  that  Seed  of  the  woman,  who  bruises  the  serpent’s 
head,  and  to  whom  all  the  promises  of  God  are  made. 

You  know  that  Mr.  Scott  is  entirely  separated  from  Mr. 
Irving  and  his  church,1  believing  it,  as  I understand,  to  be 
a delusion  partly,  and  partly  a spiritual  work  not  of  God. 
He  conceives  that  there  is  a disposition  to  yield  to  spiritual 
influence,  as  in  animal  magnetism,  which  lays  one  open  to 
such  possession ; but  don’t  say  anything  in  his  name,  except 
that  he  is  separate  as  not  believing  it.  We  are  in  the 

1 Mr.  Scott  had  early  noticed  a tendency  in  Mr.  Irving  with  which  he 
could  not  sympathise.  “ He  had  from  the  first,”  to  quote  Mr.  Scott’s 
own  words,  “ a strength  of  ecclesiastical,  I might  say  hierarchical,  feeling, 
impossible  with  my  convictions.”  This  feeling  was  enlarged  and  deepened 
by  his  intercourse  with  several  of  the  most  eminent  of  the  High  Church 
clergy  in  London,  whose  sympathy  with  his  prophetical  views  increased 
their  attraction.  It  became  dominant,  and  embodied  itself  in  action  as  the 
new  Church  began  to  be  organised.  As  things  progressed  in  this  direction 
Mr.  Scott  stood  more  and  more  aloof,  doubting  first,  then  disapproving, 
till  the  divergence  between  the  two  friends  became  extreme.  To  both  this 
was  singularly  distressing.  Scott’s  health  gave  way  under  it,  “to  such  a 
degree,”  Mrs.  Scott  tells  us,  “that  Mr.  Irving  sent  for  me,  that  I might  be 
the  bearer  of  the  earnest  expostulation  he  desired  to  send  to  his  dear  friend, 
and  at  the  same  time  save  him  the  greater  excitement  which  their  con- 
versation then  might  occasion.  It  was  the  most  solemn  interview  I ever 
had  with  any  one,  and  in  binding  up  in  my  own  mind  all  that  he  desired 
me  to  be  the  messenger  of  to  my  husband  I said,  ‘ You  believe  that 
organisation  produces  life  ; Mr.  Scott  believes  that  life  alone  can  organise  : 
does  this  then  express  your  great  difference  ? ’ He  assented.  After  an  hour’s 
audience,  in  which  with  awful  but  affectionate  seriousness  he  stated  to  me 
what  were  my  husband’s  heresies,  I said,  ‘ It  is  very  clear  to  me  that  the 
antagonism  of  the  two  views  is  as  the  north  to  the  south  pole, — that  they 
are  totally  and  purely  opposite.  ’ He  said,  ‘ It  is  so.  Mr.  Scott  or  I am  in 
dangerous  error.  The  end  will  show.’” 


206 


LETTERS  OF  THOMAS  ERSKINE. 


1834. 


midst  of  unexplained  things  ; but  he  that  dwelleth  in  the 
secret  place  of  the  Most  High  shall  abide  under  the  shadow 
of  the  Almighty.  The  true  connection  of  man  with  the 
Spirit  of  God  is  seeking  to  know  and  do  His  will — “ Yea, 
rather,  blessed  are  they  that  know  the  will  of  God  and  do 
it.”  I cannot  believe  that  there  has  been  no  pouring  out 
of  the  Spirit  at  Port-Glasgow  and  in  London ; but  I feel 
that  I have  to  wait  in  every  case  upon  the  Lord,  to  receive 
in  my  heart  directly  from  Himself  my  warrant  to  acknow- 
ledge anything  to  be  of  His  supernatural  acting,  and  I have 
erred  in  not  waiting  for  this.  . . . 

83.  TO  MRS.  MACNABB.1 

January  23,  1834. 

My  dear  Friend, — We  have  had  great  trial  about  the 
spiritual  gifts.  The  spirit  which  has  been  manifested  has 
not  been  a spirit  of  union,  but  of  discord.  I do  not  believe 
that  the  introduction  of  these  gifts,  whatever  they  may  be, 
has  been  to  draw  men  simply  to  God.  I think  the  effect 
has  rather  been  to  lead  men  to  take  God,  as  it  were,  on 
trust  from  others ; to  be  satisfied  with  God  having  declared 
something  to  another,  and  not  to  expect  the  true  fulfilment 
of  the  promise,  “ They  shall  all  be  taught  of  the  Lord.” 
Whatever  we  learn  from  God  by  His  Spirit's  teaching  in 
our  own  hearts  is  true  knowledge  and  eternal  life;  but 
whenever  we  go  beyond  that  limit,  the  measure  of  our  own 
faith,  we  leave  life,  and  our  knowledge  is  only  that  which 
puffeth  up.  The  regeneration  of  fallen  man  consists  in  his 
own  inward  ear  being  opened  to  hear  and  know  the  voice 
of  his  God.  “ My  sheep  hear  My  voice.”  It  is  not  what 
another  man  hears  and  tells  me  that  is  life  to  me,  even 
though  what  he  hears  may  be  truly  from  God ; I must  hear 
God  Himself,  and  “ they  that  hear  shall  live.”  I am  very 
1 The  Rev.  J.  M‘Leod  Campbell’s  sister. 


JET.  45. 


LADY  ELGIN. 


207 


much  shaken,  indeed,  as  to  the  whole  matter  of  the  gifts. 
The  many  definite  predictions  that  have  been  given  and 
that  have  entirely  failed  when  tried  by  Deut.  xvi.  22 
should  lead  us  to  great  watchfulness.  It  is  indeed  a strange 
time — a time  for  keeping  close  under  the  Shepherd’s  shadow. 
In  London  the  voice  appoints  ordinances  and  rules  in  the 
Church,  and  it  seems  to  me  that  their  snare  is  to  trust  in 
their  ordinances  as  their  ordained  pastors,  and  prophets, 
and  elders.  The  17th  chapter  of  Jeremiah  is  a word  much 
needed  among  us. — Yrs.,  etc.,  T.  Erskine. 

84.  TO  LADY  ELGIN. 

Linlathex,  18^A  March  1834. 

Dear  Lady  Elgin, — I know  that  you  will  not  mis- 
interpret my  delay  in  answering  you.  I have  often  wished 
to  do  it,  but  have  never  been  able ; and  even  now,  I do 
not  feel  that  I am  sitting  down  to  answer  your  letter,  but 
rather  to  thank  you  for  it,  and  to  express  to  you  my  sense 
of  the  Christian  love  breathing  in  it.  I cannot  answer  it, 
because,  as  I have  not  in  me  a light  which  confirms  it, 
so  neither  have  I a light  which  distinctly  condemns  it 
altogether — I mean  as  to  its  recognition  of  the  church  in 
London  to  be  indeed  a church  ordered  and  gifted  by  the 
Spirit ; although  I see  much  against  believing  it,  which  I 
shall  mention.  At  the  same  time,  my  conscience  responds 
fully  to  all  that  you  say  of  the  domestic  order  of  the 
families  of  that  church,  and  I enter  into  the  distinction 
which  you  make  between  the  general  calls  to  general 
holiness  and  the  special  calls  to  the  detailed  duties  of  life 
connected  with  station  and  relation,  so  much  pressed  in 
that  church ; and  I do  feel  that  holiness  consists  in  hearing 
Christ  and  following  Him  step  by  step  in  the  minutest 
part  of  the  minutest  duty,  and  in  acknowledging  an  ordin- 
ance of  Christ  in  all  the  natural  and  social  relations.  And 


208  LETTERS  OF  THOMAS  ERSKINE.  1834. 

I recognise  such  teaching  to  be  according  to  the  mind  of 
God ; and  where  I see  the  teachers  of  such  things  teaching 
by  their  lives,  as  well  as  by  their  words,  I feel  that  they 
possess  weighty  credentials.  And  I feel  that  we  need  a 
church  so  ordered  by  the  Spirit,  and  that  we  have  it  not. 
But  even  were  all  the  teaching  that  came  out  from  that 
church  such  as  found  a witness  in  my  conscience,  I require, 
besides  that  witness  to  the  teaching,  an  equally  distinct 
witness  within  me  to  the  power  whose  utterances  they 
follow,  before  I can  feel  myself  warranted  (or  rather  I 
should  say  capable)  to  receive  it  as  the  supernatural  power 
of  the  Spirit  of  God,  or  to  receive  its  ordering  as  the  order- 
ing of  God.  When  I heard  of  the  second  mission  of 
Messrs.  Drummond,  Cardale,  Armstrong,  and  Thomson,  from 
London,  I went  to  Edinburgh.  I remained  there  Thursday 
and  Friday  last  week.  There  were  two  meetings  on 
Thursday  and  one  on  Friday.  Dr.  Thomson  came  down 
as  the  instructor  of  Mr.  Tait  and  his  people  as  to  the 
nature  of  the  church.  I heard  him  speak  twice  in  the 
chapel,  besides  meeting  him  once  (unintentionally)  in 
private.  I heard  Mr.  Armstrong  preach  once.  I heard 
also  several  utterances  through  Mr.  Cardale  and  Mr. 
Drummond,  which  were  very  striking,  and  to  which,  with 
two  exceptions,  my  conscience  witnessed  fully;  but  whether 
the  power  by  which  they  spoke  was  really  the  power  of 
God  or  not,  I feel  myself  perfectly  incompetent  to  say.  I 
have  a witness  within  me  which,  I am  conscious,  tries 
truth ; but  I do  not  know  a witness  within  me  which  tries 
power.  I have  once  already  yielded  myself  to  the  acknow- 
ledgment of  a power,  mainly  on  the  credit  of  the  truth 
uttered  by  the  power,  and  I have  felt  that  this  was  sin, 
and  that  it  was  laid  upon  me  to  take  nothing  as  of  God, 
except  from  Himself  and  in  His  own  light.  The  utterances 
were  very  sweet  and  pleasing,  even  in  rebuke,  especially 


JET.  45. 


LADY  ELGIN. 


209 


through  Mr.  Drummond,  whose  finely  modulated  English 
voice  contrasted,  even  to  the  natural  man,  most  favourably 
with  the  harsh  and  distressing  sounds  which  I have  heard 
in  that  chapel  before ; but  the  shake  which  I have  received 
on  this  matter  is,  I find,  very  deep ; or  rather  it  would  be 
a truer  expression  of  my  feeling  to  say,  that  I am  now 
convinced  that  I never  did  actually  believe  it.  My  con- 
viction that  the  gifts  ought  to  be  in  the  church  is  not  in  the 
least  degree  touched ; but  a faith  in  any  one  instance  of 
manifestation  which  I have  witnessed,  like  the  faith  which 
I have  in  the  righteousness  and  faithfulness  of  God,  I am 
sure  I have  not,  and  never  had,  as  far  as  I can  judge  on 
looking  back — that  is,  the  only  true  faith,  even  “ the  sub- 
stance of  things  hoped  for.”  I think  that  I mentioned  to 
Lady  Matilda  at  Cadder  the  circumstances  which  shook  me 
with  regard  to  the  Macdonalds  at  Port-Glasgow,  that  in 
two  instances  when  James  Macdonald  spoke  with  remark- 
able power,  a power  acknowledged  by  all  the  other  gifted 
people  there,  I discovered  the  seed  of  his  utterances  in  the 
newspapers.  He  had  read  there  a foolish  rumour  about 
the  time  of  George  iv.’s  death,  that  the  Ministers  would 
probably  find  it  convenient  to  conceal  that  event  when  it 
took  place,  until  they  had  made  some  arrangements.  This 
had  remained  in  his  mind,  and  it  came  forth  at  last  as  an 
utterance  in  power,  but  wrapped  in  such  obscurity  of 
language  as  not  to  expose  it  to  direct  confutation ; but  on 
reading  the  paragraph  I recognised  such  a resemblance  that 
I could  not  doubt  it,  and  I put  it  to  him  ; and  although  he 
had  spoken  in  perfect  integrity  (of  that  I have  no  doubt), 
yet  he  was  satisfied  that  my  conjecture  as  to  its  origin  was 
correct.  The  other  instance  was  a prophetic  utterance  of 
a war  in  the  north  of  Europe — the  language  taken  much 
from  the  11th  of  Daniel;  but  the  seed  of  it  also  was  a 
newspaper  paragraph.  I thus  see  how  things  may  come 


210 


LETTERS  OF  THOMAS  ERSKINE . 


1834. 


into  the  mind  and  remain  there,  and  then  come  forth  as 
supernatural  utterances,  although  their  origin  be  quite 
natural.  James  Macdonald  could  not  say  that  he  was 
conscious  of  anything  in  these  two  utterances  distinguishing 
them  from  all  the  others ; he  only  said  that  he  believed 
that  these  two  were  of  the  flesh.  Taplin  made  a similar 
confession  on  being  reproved  through  Miss  Emily  Cardale 
for  having  rebuked  Mr.  Irving  in  an  utterance.  He 
acknowledged  that  he  was  wrong ; and  yet  he  could  not 
say  where  the  difference  lay  between  that  utterance  and 
any  other.  Is  there  not  a great  perplexity  in  all  this  % 
Does  the  control  of  a church  solve  it  % 

What  I heard  from  Dr.  Thomson,  both  in  public  and 
private,  seemed  to  be  at  variance  with  all  that  I know  and 
feel  of  the  first  elementary  principle  of  true  religion.  In 
his  zeal  for  a church,  he  seemed  to  me  to  lose  sight  of  the 
individual  personality  of  that  intercourse  with  God  through 
His  Spirit  within  us,  which  is  the  basis,  and  the  only  basis, 
of  religion.  He  frequently  repeated  that  Christ  was  only 
to  be  met  with  in  the  church,  and  that  the  light  in  man 
only  answered  to  the  ministrations  of  the  ordained 
ministers  in  the  church.  I know  that  this  is  not  so.  But 
if  it  were  so,  how  could  I even  be  in  a condition  to  discern 
the  true  church  h They  say,  “ Come  into  the  church  and 
you  will  see.”  The  first  step,  according  to  this  direction, 
must  be  made  in  the  dark.  The  first  step  is  a petitio 
principii , a begging  the  question  ; it  is  taking  for  granted 
the  very  thing  of  which  I need  evidence  : that  this  is  the 
true  church.  I feel  the  desolateness  of  being  without  a 
church;  I feel  the  weakness  and  meagreness,  and  selfishness 
and  speculativeness,  that  arise  from  our  isolated  condition ; 
but  I dare  take  nothing  for  granted  in  this  weighty  matter, 
and  I feel  very  jealous  of  the  urgency  with  which  the 
teachers  of  that  church  cry  down  the  sovereignty  of  the 


JET.  45. 


LADY  ELGIN. 


211 


internal  witness  of  the  light  in  every  man,  and  claim  sub- 
mission to  themselves  on  the  ground  of  utterances  which 
need  a further  evidence,  and  which  do  not  carry  to  my 
mind  any  character  distinguishing  them  in  kind  from  other 
utterances  which  have  been  manifested  to  be.  delusive. 
One  of  the  two  cases  in  which  my  heart  gave  no  response 
to  the  utterance  (I  don’t  recollect  whether  through  Mr.  D. 
or  Mr.  C.)  was,  when  a seal  was  given  by  it  to  Dr. 
Thomson’s  expression,  “ Christ  is  only  to  be  met  with  in 
the  church.”  I cannot  know  the  true  church  without  the 
true  light,  and  if  the  true  light  does  not  guide  me  until  I 
am  in  the  church,  and  even  then  only  under  its  ministra- 
tions, where  is  my  guide  to  the  true  church  % I do  not 
wish  to  press  their  words  beyond  the  meaning  which  they 
themselves  attach  to  them.  And  they  allow  regenerating 
light  before  being  in  the  church, — that  men  may  be  Chris- 
tians out  of  the  church.  I know  in  some  measure  the  evil 
of  being  without  a church  : but  I feel  that,  if  this  were  so  in 
its  full  extent,  I should  be  without  a God.  I cannot  express 
to  you  how  much  I feel  of  atheism  in  putting  anything,  what- 
ever its  name  may  be,  above  or  in  place  of  the  witness  of  God 
in  my  own  heart,  the  true  light  which  lighteth  every  man. 

What  you  say  of  William  Tait  personally  I have  heard 
confirmed  by  others.  He  was  kind  enough  to  call  on  me 
one  day,  but  I was  not  at  home ; he  came  in  however,  and 
left  a good  report  behind  him.  . . . 

I feel  certain  that  the  individual  personality  of  religion 
is  not  to  be  lost  or  diminished,  but  strengthened  and  con- 
firmed, by  a church ; and  that  it  is  by  our  connection  with 
Christ  that  we  are  to  be  brought  into  a church,  and  not  by 
our  connection  with  a church  that  we  are  to  be  brought 
into  Christ.1  We  are  commanded  to  prove  all  things,  but 

1 For  Mr.  Erskine’s  idea  of  what  the  true  Church  is,  see  Appendix, 
No.  IX.  p.  393. 


212 


LETTERS  OF  THOMAS  ERSKINE. 


1834. 


we  can  only  do  this  in  the  light  of  Him  who  is  the  true 
light  enlightening  us  personally.  And  I am  sure  that  we 
can  escape  from  the  ignorance  and  darkness  which  are  upon 
us,  only  by  keeping  close  to  that  light,  and  receiving  in- 
struction from  without  only  as  witnessed  to  by,  and  in 
communion  with,  that  light ; for  that  light  is  also  the  True 
Life ; and  no  instruction  can  be  life  to  us,  except  as  it  is 
witnessed  to  and  received  by  that  life.  Now  it  seems  to 
me,  that  it  is  against  this  they  teach.  I know,  indeed, 
that  if  the  question  were  put  to  them,  whether  they  would 
have  a man  to  disregard  the  witness  within  him,  they  would 
say  No ; and  whether  a man  might  not  be  a Christian  out 
of  their  church,  they  would  say,  Yes ; yet  still  they  would 
have  him  come  into  their  church,  though  he  had  no  witness 
to  its  being  the  true  one,  and  after  he  was  in,  they  would 
have  him  trust  the  pastor  and  elders,  even  in  opposition  to 
the  light  within  himself.  I am  sure  that  I do  not  wilfully 
misunderstand  them,  but  what  I have  lately  heard  from 
them  gives  me  always  the  impression  that  they  regard  the 
ordinances  of  the  church  rather  as  appointments  and  in- 
stitutions of  Christ,  which  are  to  be  obeyed  and  reverenced 
and  submitted  to,  and  on  account  of  obedience  to  which  a 
blessing  will  be  given,  than  as  open  channels  through  which 
the  Spirit  of  the  Head  is  to  flow  into  us  personally,  and  as 
meeting-places  where  we  are  continually  to  have  personal 
contact  with  Him.  I know  that  they  would  not  allow  this ; 
but  I daresay  many  Papists  would  not  allow  a similar 
charge  against  Popery.  I feel  as  if  there  were  a deep 
Popery  in  their  system.  Christ  is  the  true  Priest,  because 
He  does  not  stand  between  us  and  God,  but  we  meet  God 
in  Him.  That  seems  to  me  the  true  character  of  an  ordin- 
ance. I see  so  much  good  and  beauty  in  their  order  and 
teaching  that  I am  afraid  to  reject  their  claims,  and  yet  I 
feel  also  afraid  that  they  are  putting  men  and  forms  between 


JET.  45. 


LADY  ELGIN. 


213 


God  and  the  people.  The  charge  which  God  by  His  pro- 
phets brings  against  His  people  in  the  last  days  is  the 
taking  His  ordinances  instead  of  Himself — see  Isaiah  i.  and 
all  through  Jeremiah.  They  said  not,  “ Where  is  Jehovah  V’ 
but  “The  temple  of  the  Lord,  the  temple  of  the  Lord.”  I 
feel  that  my  part  is  to  wait  to  be  taught  of  God  the  mean- 
ing of  1 John  iv.  2,  3.  I cannot  believe  in  its  verbal 
interpretation,  notwithstanding  the  Probyn  children,  there 
are  so  many  opposite  facts.  I desire  to  lie  at  the  feet  of 
Jesus,  and  learn  of  Him  to  be  meek  and  lowly  in  heart ; 
and  not  to  refuse  what  He  gives,  and  not  to  snatch  at  what 
His  own  hand  does  not  give.  I hope  that  I shall  not  be 
led  to  shut  my  ear  against  the  true  voice  because  I have 
been  deceived  by  a false  one ; but  I am  bound  to  be  on 
my  guard.  I believe  that  an  evil  spirit,  or  the  flesh  even, 
may  speak  of  the  deep  things  of  God,  although  in  a way 
that  the  true  life  and  light  in  us  might  detect  it,  or  at  least 
guard  us  from  suffering  by  it.  Pray  read  the  tractate  in 
Penington  on  “laying  the  axe  to  the  root,”  etc.,  page  184. 
There  is  a remarkable  verse,  which  I once  met  on  a re- 
markable occasion,  that  I would  also  refer  you  to — 
Ezekiel  xxvii.  17.  Tyrus  may  buy  Judah’s  finest  wheat; 
yea,  her  balm  and  oil  and  honey.  What  is  the  meaning  of 
this  1 You  would  know  what  part  of  the  parcel  properly 
belonged  to  yourself.  Those  who  are  weary  are  apt  to  get 
impatient,  and,  in  the  absence  of  the  sun,  to  kindle  a fire 
and  to  compass  themselves  about  with  sparks ; and  in  my 
weariness,  which  has  been  great,  I have  done  this ; but  I 
am  now  learning  that  “all  the  days  of  the  afflicted  are 
evil;”  but  yet,  in  the  midst  of  that  evil,  “the  merry  heart 
hath  a continual  feast  ” in  eating  the  will  of  God.  I was 
happy  to  meet  with  Lady  Matilda  and  your  son  at  Cadder. 
There  is  but  one  wish  worth  forming  for  him,  or  for  any 
human  being,  plunged  in  this  horrible  pit  and  miry  clay, 


214 


LETTERS  OF  THOMAS  ERSKINE . 


1834. 


and  that  is,  a true  oneness  with  Him  who  has  risen  out  of 
it,  having  overcome  death,  and  him  who  had  the  power  of 
death,  even  the  devil.  I have  sent  Lady  Matilda  a volume 
of  Isaac  Penington,  and  a very  curious  autobiography  of 
his  wife ; that  copy  is  all  full  of  pencil-marks  for  which  I 
am  not  responsible.  Dear  Lady  Elgin,  I have  mentioned 
some  of  my  objections  to  the  London  church  without  fear, 
although  having  little  light  on  any  part  of  it,  and  no  light 
on  much,  assured  that,  if  you  are  really  taught  by  God  in 
it,  my  objections  will  not  hinder  you  ; and  that,  if  you  are 
taking  for  God’s  teaching  what  is  not,  a pause  is  useful.  I 
have  just  heard  from  Edinburgh ; they  have  had  solemn 
meetings  I hear,  but  I know  not  the  particulars.  Old  Mrs. 
Fergusson,  Hermand,  is  dead,  and  I believe  she  died  a 
rejoicing  Christian.  Blessed  are  the  dead  that  die  in  the 
Lord,  for  they  are  free ; and  those  who  are  partakers  of 
Christ’s  death  enter  now  into  that  freedom,  through  Him 
who  hath  broken  the  gates  of  brass,  and  cut  asunder  the 
bars  of  iron.  My  mother  and  sister  desire  their  kindest 
regards  to  yourself  and  Lady  Matilda,  and  their  thanks  for 
your  word  of  kindness.  My  mother  desires  also  to  send 
her  best  regards  to  Lord  Elgin,  in  all  which  I take  part, 
begging  also  to  be  remembered  to  Mr.  Bruce,  for  whom  I 
sent  another  letter,  in  case  he  goes  to  Paris.  Farewell. 
The  name  of  the  Lord  is  the  strong  tower.  He  is  the  God 
of  Salvation,  working  salvation  in  the  midst  of  the  earth. 
I again  return  you  my  thanks  for  your  most  interesting 
letter.  I must  conclude  as  I began,  by  saying  that  I need 
more  light  to  enable  me  to  answer  it. — Yours  very  truly, 

T.  Erskine. 

85.  TO  MRS.  MACHAR. 

Linlathen,  March  24,  1834. 

We  are  in  great  waters  at  present.  The  church  in  Lon- 
don is  a wonderful  thing.  I cannot  recognise  God  in  it, 


JET.  45. 


MRS.  STIRLING. 


215 


yet  I cannot  distinctly  discern  an  evil  spirit  in  it.  The  evil 
that  appears  to  me  to  be  in  it  is  putting  the  church  and  its 
pastors  and  elders  between  the  people  and  Christ.  It  seems 
to  undervalue  individual  religion.  I must  beware,  however, 
of  condemning  what  I know  not,  but  I must  also  beware  of 
yielding  to  what  I know  not.  All  that  is  done  among  them 
is  done  by  what  they  believe  to  be  the  express  command  of 
God,  disclosed  through  an  utterance.  My  dear  friend,  it  is 
comforting  to  know  that  God  is  love,  and  that  if  any  heart 
will  give  itself  to  God,  God  will  come  into  it  and  dwell  in 
it,  and  manifest  Himself  to  it.  “ If  any  man  love  me  he 
will  keep  my  words,  and  my  Father  will  love  him,  and  we 
will  come  unto  him,  and  take  up  our  abode  in  him.”  But 
the  heart  is  deceitful  above  all  things,  and  desperately 
wicked  ; and  there  is  a counterfeit  of  every  right  thing,  so 
that  with  a quiet  conscience,  a man  may  destroy  his  soul ; 
and  we  may  think  ourselves  hungering  and  thirsting  after 
righteousness,  and  we  may  indeed  be  filled,  but  with  some- 
thing else  than  God's  righteousness.  Let  us  watch  and 
pray,  and  seek  meekness  and  patience.  Let  us  seek  the 
open  ear.  The  deaf  adder  shutteth  her  ear,  and  so  do  the 
seed  of  the  serpent.  I often  repeat,  “ Blessed  are  the  dead 
that  die  in  the  Lord.”  It  seems  to  me  that  this  church 
system  is  a very  outward  thing — a coming  with  observa- 
tion, although  I must  admit  that  there  is  much  truth  and 
holiness  in  the  people  as  well  as  the  preaching. — Yours, 
etc.,  T.  Erskine. 

86.  TO  HIS  SISTER  MRS.  STIRLING. 

Linlathen,  5th  April  1834. 

Dear  Christian, — I feel  that  I owe  to  you  to  let  you 
know  what  I thought  and  what  I think  of  all  that  I saw 
and  heard  in  Edinburgh  of  the  mission  from  London.  I 
am  quite  sure  that  as  far  as  natural  disposition,  aided  by 


216 


LETTERS  OF  THOMAS  ER SHINE. 


1834. 


a preparedness  from  the  interpretation  of  Scripture,  could 
go,  I was  rather  inclined  than  disinclined  to  recognise  their 
claims,  in  spite  of  all  that  had  been  forced  upon  me,  in 
opposition  to  such  pretensions,  in  Port-Glasgow,  Dumfries, 
and  Edinburgh.  All  that  I am  conscious  of  having  carried 
with  me  out  of  these  detections,  with  which  to  meet  this 
London  mission,  was  a conviction  that  I ought  not  to 
acknowledge  anything  of  a supernatural  character  to  be  of 
God  without  a distinct  testimony  within  my  own  spirit  to 
its  being  indeed  of  God, — I mean,  to  the  power  being  of 
God, — as  well  as  a distinct  testimony  to  the  subject-matter 
announced  by  the  power.  I felt  the  necessity  of  this  from 
the  experience  of  the  bad  consequence  of  being  satisfied 
without  it  in  former  cases.  All  false  religion  has  its  origin 
in  taking  God  at  second-hand, — in  stopping  short  of  a per- 
sonal conscious  meeting  with  Him  in  our  spirits — in  allowing 
anything,  whether  of  Divine  appointment  or  human  inven- 
tion, to  stand  between  God  and  us.  Now,  however  much 
it  may  be  denied  by  these  dear  people,  that  this  is  taught 
by  them  or  allowed  by  them,  I find  in  their  preachings 
and  in  their  letters  continual  proofs  to  me,  that  this  is 
indeed  the  tendency  of  their  whole  system. 

Our  neighbours,  the  Duncans  of  Parkhill,  were  here 
with  us  lately.  He  had  been  invited  to  Edinburgh  when 
Mr.  Irving  was  there,  by  command  of  the  power  speaking 
through  Mr.  Taplin,  but  as  he  did  not  feel  it  in  his  con- 
science to  be  the  call  of  God,  he  declined  going.  He 
showed  us  three  letters  which  he  had  received  after  declin- 
ing to  go — one  from  Mr.  Tait,  one  from  Mr.  Irving,  and 
one  from  an  elder  in  the  London  church.  In  all  these 
letters  the  argument  used  towards  Duncan  is  not  some- 
thing to  prove  that  the  utterance  is  of  God,  but  the  whole 
burden  of  them  all  is,  Obey  the  pastor.  In  the  London 
elder’s  letter  there  is  this  expression,  “ Dear  brother,  you 


-*t.  45- 


MRS.  STIRLING. 


217 


are  not  called  on  to  judge  the  word,  but  to  obey  your 
pastor.”  This  is  entirely  in  unison  with  what  I heard 
taught,  whilst  I was  in  Edinburgh,  by  Dr.  Thomson. 
They  teach  that  the  discerning  of  spirits  is  not  in  the  mem- 
bers of  the  church,  but  in  the  pastor,  and  therefore  if  the 
pastor  says  that  the  spirit  in  any  one  is  the  spirit  of  God, 
the  hock  are  bound  to  acknowledge  and  obey  it.  If  the 
pastor  is  not  sure,  there  is  an  appeal  to  London, — and  thus 
the  Papacy  appears  to  be  repeated  in  this  machinery.  It  is 
evidently  understood  throughout,  that  the  spirit  is  taken  for 
granted  by  a great  majority  of  the  worshippers,  for  that 
they  do  not  know  the  spirit  by  any  certain  personal  know- 
ledge, but  on  the  authority  of  the  officers  of  the  church. 
Now,  read  John  xiv.  16,  17,  and  consider  that  the  great 
majority  of  the  church  are  by  this  system  placed  in  the 
condition  of  the  world,  “ which  seeth  Him  not,  neither 
knoweth  Him,”  and  therefore  cannot  receive  Him.  Surely 
those  that  receive  Him  merely  on  the  authority  of  their 
pastor  do  not  see  Him  nor  know  Him,  and  therefore  cannot 
receive  Him,  according  to  the  Scripture  sense  of  the  word 
receive.  Look  also  at  the  tenth  chapter  of  John.  What  is 
the  meaning  of  knowing  the  Shepherd’s  voice  ? Bead  verses 
14  and  15  to  see  the  manner  in  which  the  sheep  know  the 
Shepherd  : “ As  the  Father  knoweth  me,  and  I know  the 
Father”  (even  as  ought  to  be  translated  and  I) ; it  is  a com- 
parison, beginning  with  the  1 4th  and  ending  in  the  middle 
of  the  1 5th  verse.  It  ought  to  be  one  verse  only.  Look  also 
at  John  vi.  44.  In  the  26th  verse  Jesus  had  charged  the 
Jews  with  coming  to  Him  for  the  loaves,  as  “ drawn  by 
the  loaves  ” — but  such  persons,  He  says,  do  not  really  come 
to  Me ; no  one  truly  comes  to  Me  except  he  be  “ drawn  by 
the  Father,”  and  the  meaning  of  this  is  given  in  verse  45  : 
“ taught  of  God  ” — he  who  has  listened  to  the  voice  of  the 
Spirit.  This  is  very  different  from  the  conclusion  of  an 


218 


LETTERS  OF  THOMAS  ERSKINE. 


1834. 


argument  or  a conviction  of  the  natural  understanding. 
It  seems  to  me  intended  and  fitted  to  give  people  a rest 
and  a confidence  without  themselves  personally  coming  to 
God.  It  seems  to  me  to  take  away  the  necessity  of  personal 
assurance,  for  personal  assurance  does  not  mean  merely  an 
assured  confidence  of  salvation,  it  is  a personal  assurance — 
an  assurance  from  personal  conscious  knowledge  in  the  light 
of  God.  All  other  assurance  is  presumption,  or  taking  a 
thing  for  granted.  William  Tait  seems  to  me  to  have  given 
his  beau-iddal  of  the  work — for  when  I came  to  examine  it  I 
find  something  so  different.  Whilst  I say  this  against,  it  is 
but  fair  to  say  that  I have  got  a sight  of  Drummond’s  letter 

to  , which complained  of  as  harsh  and  unkind. 

Now,  I think has  misunderstood  D.,  for  I like  the  letter, 

and  think  it  a kind  letter,  and  I am  happy  to  have  seen  it, 
and  to  have  been  delivered  from  a misjudgment.  T.  E. 

I have  been  reading  Burgh’s  Lectures  on  the  Second 
Advent  and  the  Apocalypse  with  much  interest.  I agree 
more  with  him  than  with  any  writer  on  the  subject  that  I 
have  ever  read.  This  morning  (Sunday)  I have  received 
two  letters,  one  from  the  Macdonalds  in  Port-Glasgow,1 
testifying  most  strongly  against  this  London  mission,  and 
one  from  dearest  Lucy,  full  of  prayer  and  hope  that  we 
shall  be  brought  to  receive  it.  She  has  certainly  not 
suffered  by  it.  James  Macdonald  writes  that  the  spirit 
amongst  them  declared  the  London  people  to  be  “ deceitful 
workers,  transforming  themselves  into  the  apostles  of 
Christ.”  Strange  things — spirit  against  spirit. 

87.  TO  MISS  RACHEL  ERSKINE. 

April  11,  1834. 

Dear  Friend, — The  Israelites  were  doomed  to  journey 

1 Letters  from  the  Macdonalds  to  friends  in  London  are  given  in  Dr. 
Norton’s  Memoirs  They  are  calm,  sensible,  thoughtful  letters — harmonis- 
ing in  their  views  with  those  of  Mr.  Erskine. 


JET.  45. 


MISS  RACHEL  ERSKINE. 


219 


through  the  wilderness  until  all  those  who  had  rebelled 
against  the  Lord  by  refusing  to  go  into  the  promised  land 
died.  That  evil  generation  was  just  the  type  of  the  flesh, 
which  must  be  worn  down  and  broken  and  wasted  before  we 
are  meet  for  the  inheritance  of  the  saints  in  light.  Our 
carcases  must  fall  in  this  wilderness,  and  the  life  which 
belongs  to  these  carcases  must  be  shed  out  either  drop  by 
drop  or  by  effusion.  This  life  is  in  the  blood,  and  without 
shedding  of  blood  there  is  no  remission — there  is  none. 
The  life  is  in  the  blood,  and  the  will  is  in  the  life ; the 
rebellious,  independent  will  of  man  must  be  shed  out,  for 
in  it  the  fall  consists,  and  in  the  shedding  out  of  it  redemp- 
tion consists. 

How  often  things  appear  to  happen  for  no  other  end 
but  to  provoke  and  to  distress,  and,  indeed,  things  do 
happen  to  consume  and  wear  out  the  carcases  that  must 
fall  in  the  wilderness.  Until  they  fall  we  cannot  enter  into 
the  promised  inheritance,  and  this  is  the  manner  of  our 
Fathers  love  therefore — to  consume  and  waste  that  which 
hinders  our  entering  in ; and  in  all  that  consuming  and 
wasting  and  wearing  out  there  is  a love  hidden,  and  that 
love,  which  is  God’s  will  in  everything,  and  which  is  con- 
tained in  everything  that  happens,  as  the  kernel  is  contained 
in  the  shell,  is  the  food  which  God  giveth  us  that  our  souls 
may  eat  and  live.  This  is  the  manna  which  is  rained 
round  our  tents.  The  people,  when  they  were  desired  to 
take  it  up  and  eat  it,  said,  What  is  it  h (for  that  is  the  mean- 
ing of  manna)  : it  did  not  seem  to  them  to  be  bread  from 
heaven,  yet  it  was  bread  from  heaven,  though  only  the  type 
of  that  true  bread  which  our  Father  giveth  us — the  meat 
which  Jesus  ate,  as  He  says — “My  meat  is  to  do  the  will 
of  Him  that  sent  me.”  How  often  when  my  Father  has 
given  me  this  meat  to  eat  have  I said,  What  is  it '?  Is  this 
the  bread  of  heaven  1 We  would  eat  our  own  will — that 


220  LETTERS  OF  THOMAS  ERSKINE.  1834. 

is,  the  flesh-pot  of  Egypt, — and  God  would  have  us  eat  His 
will,  that  we  may  be  of  one  mind  with  Him,  partaking  of 
the  Divine  nature.  Beloved  friend,  how  much  easier  it  is 
to  say  this  than  to  do  it ! But  it  is  more  sweet  and  more 
blessed  to  do  it  than  to  say  it.  It  is  an  awful  judgment — 
“ Out  of  thine  own  mouth  will  I judge  thee,  thou  wicked 
servant.”  I have  often  felt  this  judgment  in  my  own  heart; 
but  I know  that  it  is  blessed  in  this  day  of  grace  to  yield 
the  heart  to  judgment,  for  thus  it  is  prepared  for  the  day  of 
judgment,  being  already  purged  by  the  spirit  of  judgment. 
What  a wonderful  thing  it  is  for  poor  weak  worms  of  the 
dust  to  be  invited  to  take  hold  of  the  will  of  God,  and  to 
make  it  their  own  will,  and  thus  to  be  united  to  Omni- 
potence. This  is  the  meaning  of  that  word,  “ Great  peace 
have  they  that  love  thy  law,  and  nothing  shall  offend 
them.”  . . . 

I have  since  heard  from  James  Macdonald,  Port- 
Glasgow,  that  the  spirit  amongst  them  had  testified  against 
the  London  mission,  saying  that  “ they  were  deceitful 
workers,  transforming  themselves  into  the  apostles  of 
Christ.”  . . . The  blessing  of  the  Lord  be  upon  us  all. 
The  oneness  of  the  opened  ear  and  the  prepared  body  is 
very  striking:  consider  it  in  connection  with  John  x.  14 
and  15.  We  are  all  well — old  and  young — thanks  to  the 
Preserver. 

88.  TO  MISS  RACHEL  ERSKINE  AND  HER  SISTER. 

Linlathen,  22 d April  1834. 

Beloved  Friends, — I am  very  thankful  for  your  love, 
and  I can  say  that  I could  scarcely  devise  any  expression 
of  love  more  gratifying  to  me  than  these  pictures.1  The 
most  distinct  feelings  of  veneration  that  I have  ever  experi- 
enced towards  human  beings  are  associated  with  those  two 

1 Pictures  of  Mr.  Erskine  of  Cardross  and  his  wife,  Lady  Christian. 


JET.  45. 


MISS  RACHEL  ER SHINE. 


221 


portraits.  I never  saw  anything  in  either  of  them  that  my 
heart  ever  ventured  to  blame ; they  stand  in  my  memory 
in  perfect  purity,  surrounded  with  an  admiring  love.  I 
remember,  when  I heard  of  my  uncle’s  death,  I cried  the 
whole  day  without  any  intermission.  And  though  she  died 
after  my  days  of  weeping  were  much  past,  yet  she  held  her 
purity  in  the  judgment  of  my  heart — after  that  judgment 
had  begun  to  venture  to  act  on  all,  without  respect  of  per- 
sons. Their  memory  is  most  sweet  to  me — far  sweeter 
than  all  the  genius  of  Eaphael.  And  I know  what  a gift 
of  affection  it  is  from  you,  and  of  confidence ; for  you  could 
not  allow  them  to  go  anywhere  but  where  you  were  sure 
they  would  find  reverence  and  love.  They  will  find  rever- 
ence and  love  from  me,  you  may  rest  assured.  . . . 

89.  TO  MISS  RACHEL  ERSKINE. 

Ltnlathen,  24 th  May  1834. 

. . . My  dear  cousin,  I don’t  think  that  you  fully  appre- 
hended what  I desired  to  say  to  you,  when  we  were  toge- 
ther in  Edinburgh,  on  the  subject  of  ordinances,  and  a 
sheet  is  small  compass  for  the  subject ; nevertheless,  let  me 
say  a few  words  by  way  of  re-explanation.  It  seems  to  me 
that  many  are  satisfied  with  an  ordinance,  not  because  they 
meet  God  in  it,  but  just  because  they  are  convinced  that 
it  is  of  God’s  appointment.  Thus,  they  will  be  satisfied  to 
sit  under  a pastor  who,  they  believe,  is  ordained  of  God, 
and  they  will  receive  his  instruction  and  submit  themselves 
to  his  authority  quite  in  a different  way  from  what  they 
would  do  with  regard  to  another  teacher.  They  take  his 
instruction  for  granted;  whereas  they  would  only  feel 
themselves  justified  in  submitting  to  the  counsel  of  the 
other  in  so  far  as  they  saw  God’s  will  and  mind  in  it,  that 
is,  in  so  far  as  they  had  the  inward  testimony  that  such 
was  His  mind  and  will.  And  in  this  way  the  ordinance 


222  LETTERS  OF  THOMAS  ERSKINE.  1834. 

of  God  evidently  has  the  effect,  not  of  drawing  them  into 
closer  spiritual  fellowship  with  God,  but  of  making  them 
rest  satisfied  with  something  short  of  this ; in  other  words, 
the  ordinance  thus  received  has  the  effect  of  dispensing 
with  the  necessity  of  direct  contact  with  God  personally, 
and  with  the  inward  witness  of  His  Spirit  in  their  hearts, 
to  everything  coming  as  from  Him,  before  they  can  admit 
it.  I feel  that  this  is  the  way  of  death.  It  is  not  the 
living  way,  Christ  Jesus.  I think  in  my  last  letter  to  you 
I pressed  several  passages  from  the  6th  of  John.  Jesus  is 
the  true  ordinance,  because  in  Him  we  meet  the  Father  in 
spirit ; and  if  we  don’t  meet  the  Father  in  Him,  He  says 
that  we  have  not  really  come  to  Him ; look  at  verses  1 4, 
36,  43,  44,  45 — the  multitude  acknowledged  Jesus  as  the 
Father’s  ordinance,  “ that  Prophet ; ” but  this  acknowledg- 
ment of  theirs  was  not  the  “ faith”  which  Jesus  desired. 
“No  man  can  come  to  me,  except  the  Father  draw  him,” 
says  Jesus.  “ It  is  only  seeking  and  meeting  the  Father 
in  me,  that  is  really  coming  to  me,  and  it  is  only  in  hear- 
ing the  Father’s  voice  in  your  hearts  that  you  really  ac- 
knowledge me  as  His  ordinance.”  This  is  the  ear  opened 
and  the  body  prepared  which  I spoke  of  to  you  in  com- 
paring Psalm  xl.  6 with  Heb.  x.  5.  Ordinances  thus  mis- 
apprehended separate  man  from  God  most  fatally,  because 
the  conscience  is  lulled  by  a false  peace  in  submitting  to 
what  is  believed  to  be  God’s  ordinance.  Dear  friend,  I 
believe  that  this  evil  exists  in  the  church  of  London.  I 
have  seen  it  expressed  strongly  in  Mr.  Irving’s  own  hand- 
writing, claiming  submission  to  himself  as  the  ordinance, 
even  though  there  was  no  inward  testimony  to  the  thing 
which  he  spoke  in  the  other  person.  There  seems  no  true 
knowledge  amongst  them  of  the  reality  of  that  word,  in 
application  to  every  human  individual,  “I  will  instruct 
thee,  and  teach  thee  in  the  way  wherein  thou  shalt  go,” 


-®T.  45- 


MISS  RACHEL  RRSHINE. 


223 


etc.  I have  just  been  reading  a letter  of  Mr.  Campbell’s 
giving  an  account  of  a meeting  he  had  with  Mr.  Drummond, 
in  the  course  of  which  Mr.  D.  strongly  and  explicitly  avows 
that  doctrine  of  ordinances  which  I have  been  bewailing 
and  condemning;  he  considers  them  evidently  as  deputies 
to  the  people  from  God,  and  not  as  organs  through  which 
they  themselves  hear  God.  When  Mr.  Campbell  urged 
the  necessity  of  the  personal  hearing  the  voice  of  God,  for 
sanctioning  everything  from  God,  Mr.  D.  said  that  he  con 
sidered  it  a figure  of  speech  to  talk  of  the  voice  of  God 
within.  And  as  a proof  that  Mr.  C.  did  not  put  on  this 
expression  any  meaning  different  from  what  he  intended 
to  convey,  I may  just  copy  the  last  sentences  of  their  con- 
versation. Mr.  D.  said  to  Mr.  C.,  “ I would  venture  to 
say  that  your  hearers,  if  asked  why  they  listen  to  you, 
would  just  say,  ‘ He  is  the  best  preacher  we  know/”  Mr. 
C.  answered,  “William  Tait  (who  was  present  at  their 
meeting)  knew  once  something  of  my  people,  and  I would 
refer  to  him  whether  those  whom  I regarded  as  indeed 
receiving  my  teaching  would  have  so  answered ; or  whether 
they  would  not  all  avow  and  claim,  in  all  that  they  had 
received,  that  they  had  been  taught  of  God.”  On  Mr. 
Tait’s  assenting,  Mr.  D.  said  nothing.  Now,  Mr.  D.  did 
not  mean  to  blame  Mr.  C/s  people  as  guilty  of  any  fault, 
when  he  supposed  that  they  would  give  the  above  account 
of  their  receiving  Mr.  C/s  instruction,  but  only  meant  to 
describe  the  way  that  instruction  is  really  conveyed.  This 
agrees  exactly  with  the  impression  which  I received  from 
a letter  of  Mr.  D.  to  myself.  He  seems  to  me  to  have  no 
conception  of  the  Spirit  of  the  living  God  being  really  with 
every  man  as  his  guide  and  teacher,  and  thus  he  is  neces- 
sarily thrown  upon  outside  things  for  want  of  better.  W. 
Tait’s  account  of  this  work  in  London  may  be  the  account 
of  his  own  soul,  but  it  is  not  a true  picture  of  the  body. 


224 


LETTERS  OF  THOMAS  ER SHINE. 


1834. 


90.  TO  MR.  W.  TAIT,  GREENOCK. 

Linlathen,  \§th  Oct.  1834. 

My  dear  Brother, — It  is  one  thing  for  a man  to  have 
a light  given  him  by  which  he  may  discern  all  things,  and 
it  is  another  thing  for  him  to  use  that  light.  Man’s  re- 
sponsibility consists  in  his  having  that  light,  and  in  his 
possessing  the  power  of  using  it  or  of  refusing  to  use  it.  For 
the  true  light  is  the  light  which  lighteth  every  man,  “ and 
this  is  the  condemnation,  that  that  light  hath  come  into 
the  world,  and  men  have  loved  darkness  rather  than  light.” 
This  is  the  condemnation,  the  only  condemnation,  and  thus 
he  that  denies  that  light  in  man  denies  the  only  condem- 
nation. 

I never  dreamt  of  limiting  man’s  responsibility  by  his 
actual  discernment ; on  the  contrary,  I desire,  and  have 
desired,  to  justify  God  in  all  the  dark  wanderings  of  man, 
by  acknowledging  that  there  is  in  each  “ man’s  hand  a price 
to  buy  wisdom,”  and  that  no  man  needs  to  say,  “ Who  shall 
ascend  into  heaven,  or  descend  into  the  deep  to  bring 
Christ  to  him  h for  that  the  word  is  nigh  him,  in  his  mouth 
and  in  his  heart,  that  he  may  hear  it,”  Bom.  x. ; and  when 
I said  in  my  letter  to  you  that  men  were  often  very  loose 
in  their  profession  of  faith  in  the  Bible,  for  that  they  did 
not  truly  believe  in  any  truth  of  God  which  they  had  not 
been  taught  by  the  Spirit  of  God,  I was  in  my  mind  refer- 
ring to  the  17th  verse  of  that  same  tenth  chapter  of  the 
Epistle  to  the  Bomans,  where  it  is  written,  “ Faith  cometh  by 
hearing,  even  hearing  through  the  word  of  God,”  evidently 
pointing  to  that  same  word  which  is  in  the  heart  (men- 
tioned in  the  8th  verse),  and  limiting  the  true  meaning  of 
faith  to  the  witness  of  that  inward  word.  The  natural  man 
understandeth  not  the  things  of  the  Spirit,  for  no  man 
understandeth  the  things  of  the  Spirit  but  by  the  Spirit,  and 


JET.  46. 


MR.  W.  TAIT. 


225 


this  is  his  sin,  that  he  will  still  live  on  in  the  flesh,  instead 
of  living  in  the  Spirit  which  God  hath  given  to  him  in  Jesus 
Christ.  Do  I say  then  that  his  ignorance  of  the  things  of 
God  is  his  measure  of  responsibility  'l  No  l I justify  God  in 
saying  that  God  hath  given  to  him  a spiritual  light  and  life 
in  his  Son,  whereby  he  may  know  and  do  the  things  of  God, 
and  therefore  that  his  ignorance  as  well  as  his  disobedience 
has  sin  in  it.  He  may,  however,  in  the  midst  of  an  entire 
want  of  spiritual  teaching,  have  arrived  at  a conviction  that 
the  Bible  is  an  inspired  book,  either  by  receiving  it  on  the 
authority  of  those  about  him,  or  by  his  own  historical  re- 
searches and  reasonings  thereon,  and  this  he  may  consider 
faith,  but  surely  you  would  consider  it  a contradiction  to 
say  that  such  a person  could  exercise  faith,  for  faith  “ seeth 
Him  who  is  invisible.”  He  has  not  received  God’s  witness 
in  it,  but  man’s  or  reason’s ; he  has  not  received  the  witness 
which  “ is  greater,”  and  so  he  has  not  “ the  witness  in  him- 
self.” Surely  his  conviction,  however  conscientious,  is  not 
to  be  confounded  with  the  spiritual  faith  of  a child  of  God 
— his  conviction  is  a carnal  thing,  for  it  does  not  see  God, 
which  is  the  true  mark  of  Christian  faith.  “ This  is  life 
eternal,  when  they  know  thee,  the  only  true  God.”  And  how 
is  He  known  but  by  faith  % He  that  believeth  hath  life, 
just  because  faith  sees  and  receives  God.  An  unspiritual 
man  cannot  have  faith  in  the  Bible,  just  because  he  does 
not  meet  God  in  it.  And  in  like  manner  a spiritual  man 
has  only  true  faith  in  that  part  of  the  Bible  in  which  he 
sees  and  receives  God.  To  confound  these  two  beliefs  is 
to  confound  the  greater  witness  with  the  less.  The  fact  of 
a man’s  being  without  the  greater  witness  is  no  apology 
for  his  being  without  it,  but  it  proves  that  he  has  not  divine 
faith  in  the  thing,  for  he  that  believeth  hath  the  witness 
in  himself. 

There  is  a faith  which  receives  God  at  second-hand,  so 
p 


226 


LETTERS  OF  THOMAS  ERSKINE . 


1834- 


to  speak,  but  this  is  not  the  faith  of  the  new  covenant,  for 
by  it  we  are  no  longer  servants,  but  sons.  When  Abraham 
received  God’s  commandment  to  leave  his  own  home,  and 
go  to  a land  which  the  Lord  had  appointed  for  him,  he 
must  have  had  the  witness  in  himself  that  this  was  God’s 
voice  to  him,  and  thus  he  was  in  the  condition  of  a son. 
When  he  told  the  rest  of  his  family  and  servants,  they, 
knowing  Abraham’s  character,  at  once  seem  to  have  recog- 
nised it  as  God’s  commandment,  and  they  were  perhaps 
eager  to  obey  as  unto  the  Lord,  but  still  they  were  not  in 
Abraham’s  situation;  they  acted  piously  and  conscientiously 
it  might  be,  but  they  were  servants  and  not  sons ; they  re- 
ceived God  at  second-hand.  It  might  have  been  that  there 
was  high  attestation  given  to  Abraham  as  God’s  messenger 
to  them  in  the  way  of  miracle,  but  still  there  was  this  great 
difference  between  Abraham  and  them,  that  God  Himself 
told  Abraham,  and  Abraham  told  them.  The  charter  of 
the  new  covenant  is,  “ They  shall  be  all  taught  of  God,” 
that  is,  they  shall  all  be  in  the  condition  of  Abraham. 
Abraham  had  met  God,  the  rest  had  met  a man,  who,  they 
knew  on  the  strongest  evidence,  had  met  God ; the  veil  of 
flesh  was  between  them  and  God,  whereas  God  had  come 
within  that  veil  to  Abraham;  he  personally  knew  God 
speaking  in  him.  So  the  children  of  Israel  received  Moses 
as  from  God ; Moses  had  seen  God,  and  they  saw  Moses,  so 
the  veil  was  on  their  hearts.  In  Christ,  God  came  within 
the  flesh  to  man,  the  spirit  of  Jesus  came  to  each  heart 
and  knocked.  The  Jews  naturally  represented  man’s  rela- 
tion to  God,  whilst  the  first  tabernacle,  viz.  the  flesh,  was 
standing;  the  relation  which  may  exist  without  passing 
through  death.  They  received  the  law  by  the  hand  of  a 
mediator,  who  heard  and  saw  for  them,  and  then  declared 
to  them  what  he  heard  and  saw — this  was  the  veil ; the 
rending  of  the  veil  was  the  opening  the  channel  of  personal 


;et.  46. 


MR.  W.  TAIT. 


227 


communion  betwixt  every  soul  and  God.  There  surely  has 
been  and  is  much  religion  which  is  acknowledged  by  God 
as  true,  resting  largely  on  a faith  of  this  nature.  It  is 
much  higher  than  that  of  historical  evidence.  It  is  a faith 
that  recognises  God,  but  it  does  not  meet  Him,  for  the  veil 
hides  Him  from  it.  This  outward  faith  which  acknowledged 
God’s  appointments  and  ordinances,  but  did  not  meet  Him- 
self, is  not  the  faith  of  the  new  covenant ; it  is  an  easier 
thing  for  the  flesh,  and  so  the  flesh  is  always  disposed  to 
have  this  instead  of  the  personal  meeting  with  God.  A 
conscientious  devout  Catholic,  believing  that  if  his  Church 
directs  him  wrong,  the  responsibility  does  not  lie  on  his 
soul,  punctually  follows  the  directions  of  his  Church  as  God’s 
commissioned  authorised  ordinance  to  him,  and  thus  he  has 
peace  without  undergoing  the  fire  of  the  Divine  presence. 
He  is  told  what  to  do,  and  he  does  it,  believing  it  to  be  the 
will  of  God  declared  through  His  regular  ordinance.  He 
acknowledges  God’s  authority,  and,  believing  that  it  resides 
in  this  ordinance,  he  bows  to  it.  But  this  is  not  the  faith 
that  sees  Him  who  is  invisible. 

But  this  seems  to  me  to  be  the  faith  which  is  required 
by  that  society  with  which  you  are  connected,  and  is  held 
sufficient  by  them.  You  seem  to  ask  no  more  than  that 
men  should  recognise  your  Divine  ordination,  and  obey  you, 
and  when  such  statements  as  that  which  I have  made  are 
objected  to  you,  your  reply  is  that  such  an  objection  is  op- 
posed to  God’s  revealed  plan  of  blessing  man  through  man. 
But  the  man  in  whom  men  are  to  be  blessed  is  Christ  Jesus, 
who  standeth  at  each  heart  and  knocketh,  and  whatever  I 
may  hear  from  any  mouth  of  flesh,  though  it  were  His  own, 
unless  I hear  it  inwardly  from  Him  it  profiteth  me  nothing. 
“ The  hour  now  is  when  the  dead  shall  hear  the  voice  of 
the  Son  of  Man,  and  they  who  hear  shall  live,”  and  those 
only  live  who  hear  that  voice.  They  may  hear  a voice  which 


228 


LETTERS  OF  THOMAS  ER SHINE. 


1834. 


they  believe  commissioned  by  Jesus,  but  that  is  not  life ; 
they  must  hear  His  own  voice,  knowing  it  by  its  own  evi- 
dence in  their  hearts.  You  will  say  that  thus  I reject  all 
teaching  and  all  ordinances.  Far  from  it.  I have  myself 
much  reason  to  bless  God  for  much  that  I have  learned 
through  the  teaching  of  His  servants,  but  all  of  their  teach- 
ing that  has  been  profitable  to  me  has  been  so  by  His  own 
Spirit  witnessing  it  to  my  heart  and  sealing  it.  Will  you 
read  John  x.,  14th  and  15th  verses,  not  in  our  English  ver- 
sion, but  in  the  original,  and  not  as  two  separate  verses, 
but  as  one  sentence  : “ I know  my  sheep,  and  am  known 
of  mine,  even  as  the  Father  knoweth  me,  and  I know  the 
Father.”  That  is  the  true  meaning  of  it.  Now,  think  how 
Jesus  knows  the  Father,  whether  it  be  at  second-hand  or 
no,  and  then  say  this  is  the  way  in  which  the  sheep  know 
Jesus.  It  is  not  the  ordinance  of  Jesus  that  they  know, 
but  Jesus  Himself,  as  it  was  not  the  Father’s  ordinance  that 
Jesus  knew,  but  the  Father  Himself,  and  so  the  true  know- 
ledge of  an  ordinance  in  the  Church  does  not  consist  in  dis- 
cerning and  acknowledging  it  to  be  of  Christ’s  appointment, 
but  in  meeting  Christ  in  it.  This  is  just  the  distinction 
between  the  old  covenant  and  the  new,  between  the  dis- 
pensation of  messengers  and  the  dispensation  of  the  Son. 
Your  letter  to  me  seems  to  indicate  that  you  do  not  much 
regard  this  distinction,  and  that  all  that  you  want  is  an 
attestation  to  anything  that  it  is  of  God’s  appointment  or 
commandment,  as  the  J ews  had  an  attestation  in  the  build- 
ing of  the  tabernacle  that  it  was  of  God’s  appointment. 
But  this  surely  is  not  according  to  the  mind  of  Him  who 
says,  “ Henceforth  I call  you  not  servants  but  friends,  for 
the  servant  knoweth  not  what  his  lord  doeth.” 

What  you  tell  me  of  Mr.  Campbell’s  principles,  and  of 
his  conversations  with  Mr.  Drummond,  only  proves  to  me 
that  you  have  entirely  misunderstood  him,  as  you  have  en- 


JET.  46. 


MR.  W.  TAIT. 


229 


tirely  misunderstood  me.  You  say  that  Mr.  C.  held  that 
the  outward  thing  professing  to  be  of  God  must  catch  hold 
of  the  witness  for  God  within  me,  else  I am  irresponsible 
in  rejecting  it.  Now  I am  sure  that  he  meant  to  say,  that 
there  must  be  something  within,  on  which  the  outward 
things  may  take  hold,  else  there  can  be  no  responsibility. 
There  must  be  the  faculty  of  sight,  else  there  can  be  no 
responsibility  for  not  seeing. 

My  dear  friend,  I see  that  you  are  much  fixed  in  these 
things.  I believe  them  to  be  delusions ; I see  in  them  a 
return  to  Judaism,  and  a real  throwing  away  of  the  spiri- 
tual dispensation  under  the  show  of  maintaining  it.  The 
true  spiritual  dispensation  does  not  consist  in  the  outward 
voice  of  God  in  the  Church,  for  the  Jews  had  that  in  their 
carnal  church  in  the  wilderness.  It  consists  in  the  indwell- 
ing of  the  Spirit  in  the  heart,  in  knowing  God  personally 
in  the  heart.  Not  that  I at  all  mean  to  reject  the  outward 
voice  as  inconsistent  with  the  spiritual  dispensation,  but  I 
must  have  evidence  for  its  reality  much  stronger  than  what 
at  one  time  satisfied  me.  I have  had  much  evidence  against 
it  since  then.  The  4th  No.  of  the  Church  is  strong  evidence, 
to  my  mind,  that  the  doctrine  there  pressed  is  not  of  God. 
The  rules  given  in  Timothy  and  Titus  for  the  choosing  of 
office-bearers  are  completely  set  aside  by  the  system  of  your 
Church.  These  rules  show  that  the  office  was  conferred  on 
the  ground  of  a recognised  manifestation  of  the  spirit  of 
Christ  in  a person,  qualifying  him  for  the  office,  and  thus 
the  fellow-members  in  the  body  met  with  the  spirit  of 
Christ  in  him,  and  not  a mere  ordination,  however  attested. 
And  thus  God  manifested  in  the  flesh  is  no  official  or  con- 
ventional thing,  but  a blessed  reality. 

My  dear  friend,  let  us  seek  meekness  and  humility,  not 
a mere  suppression  of  proud  expressions,  but  meekness  and 
humility  of  heart,  and  let  us  walk  tenderly,  working  out 


230 


LETTERS  OF  THOMAS  ERSKINE . 


1834. 


our  salvation  with  fear  and  trembling,  knowing  the  deceit- 
fulness  and  wickedness  of  our  hearts.  I do  not  feel  hardly 
towards  you,  or  those  connected  with  you ; on  the  contrary, 
I love  you,  and  in  love  let  me  say  that  your  Church  seems 
to  me  both  contrary  to  the  spirit  of  Christ  and  to  the 
letter  of  His  word,  and  that  the  voice  on  which  it  is  built, 
and  by  which  it  is  attested,  seems  to  me  exceedingly  to 
need  attestation. — Farewell.  T.  E. 

91.  TO  THE  REV.  EDWARD  IRVING. 

My  dear  Brother, — -1.  . . Wherever  I find  the  authority 
of  God  commanding  or  forbidding,  although  I may  not  enter 
into  the  spirit  of  the  ordinance,  I am  bound  to  yield  my 
submission ; but  in  this  case  I am,  from  some  carnality, 
shutting  myself  out  from  the  liberty  of  children.  Even  so, 
as  I recognise  the  Bible  as  a whole  to  be  the  inspiration  of 
God,  the  want  of  the  internal  witness  and  light  to  any  part 
of  it  does  not  lift  me  from  under  its  obligation ; but  only 
I feel  that  in  that  part  I am  untaught  and  unprofited, 
although  my  Father  gave  it  to  me  for  teaching  and  pro- 
fiting. I acknowledge  its  inspiration,  but  I am  not  receiv- 
ing in  that  faith  which  is  of  the  operation  of  the  Spirit. 
But  unless  there  be  an  internal  witness  to  the  things  of 
God  in  man,  man  can  have  no  responsibility  at  all.  . . . 
Is  it  on  your  authority  that  I am  to  risk  my  soul  ] You  may 
speak  a thing  which  I had  never  conceived,  nor  imagined, 
nor  heard  before ; nay,  it  might  be  opposed  to  all  my  pre- 
conceived thoughts  on  the  subject,  and  yet  I may  find  a 
witness  in  me  to  it  contending  against  all  my  own 
theories  on  the  subject,  and  showing  me  a glory  to  God 
in  it,  which  I cannot  gainsay,  so  that  I am  compelled 
to  acknowledge  the  word  you  have  spoken  as  the  word 

1 The  first  paragraph  of  this  letter  is  the  same  with  that  in  the  letter  to 
Mr.  Tait.  It  then  proceeds  as  above. 


JET.  46. 


REV  EDWARD  IRVING. 


231 


of  God,  quick  and  powerful.  From  whom  do  I receive 
this?  Certainly  not  from  you,  nor  on  your  authority, 
but  through  you.  If  I acknowledge  the  same  word, 
not  from  the  same  inward  witness  to  it,  but  because 
[ believe  you  to  be  an  ordained  pastor,  I get  nothing 
that  is  quick  and  powerful;  I receive  it  as  a servant, 
not  as  a son;  I get  it  not  from  God  through  you, 
but  from  you,  and  on  your  authority,  as  a recognised  pastor 
of  God’s  ordination.  The  faith  of  the  Jews  in  the  con- 
struction of  the  tabernacle  was  a very  different  faith  from 
that  which  we  are  called  to  exercise,  and  very  different 
from  that  which  Abraham  had  in  God,  and  which  doubt- 
less many  of  those  who  understood  not  the  meaning  of  the 
tabernacle  had  in  God.  But  for  that  outward  second-hand 
faith  they  had  an  outward  foundation  in  the  miracles  they 
saw.  Now,  you  require  this  outward  faith,  but  without 
any  outward  foundation.  The  patterns  of  the  heavenly 
things  could  only  be  understood  by  those  who  knew  the 
things  of  which  they  were  the  patterns,  and  the  most 
absolute  and  unquestioning  submission  to  these  pattern 
ordinances  was  a very  different  thing  from  that  faith  which 
is  “ the  substance  of  things  hoped  for,  and  the  evidence  of 
things  not  seen.”  This  is  the  faith  of  the  new  covenant ; 
it  is  itself  the  grain  of  mustard-seed,  the  kingdom  of  heaven 
within.  My  dear  friend,  what  I feel  in  your  letter  is  the 
entire  annihilation  by  it  of  all  true  personal,  spiritual 
religion  or  conscious  communion  with  God.  If  man  has 
not  that  in  him  by  which  that  which  comes  from  God  can 
be  distinguished  from  that  which  comes  from  another 
quarter,  he  is  incapable  of  religion,  and  if  men  are  to-be 
taught  not  by  the  Spirit  of  God,  but  by  a man,  what  is  the 
use  of  your  pressing  on  your  people  that  they  should  not 
take  their  pastor  as  a substitute  for  Christ,  or  as  a third 
party  bearing  a message  to  them  from  Him,  but  that  they 


232 


LETTERS  OF  THOMAS  ERSKINE. 


1834. 


should  meet  Christ  in  their  pastor  % I conceive  that  this 
expression  of  meeting  Christ  in  the  pastor  is  susceptible 
only  of  two  different  meanings.  The  one  meaning  is  that 
the  people  should  look  to  their  pastor  as  the  Jews  looked 
to  their  high  priest,  whether  he  was  a man  of  God  or  not, 
yet  as  an  ordinance  of  God  to  them,  through  whom  they 
were  to  expect  a blessing.  This  is,  however,  not  properly 
meeting  Christ,  it  is  only  meeting  Christ’s  appointment ; 
that  is,  it  is  meeting  Christ’s  substitute,  or  a third  party 
acting  for  Him,  and  there  is  no  such  thing  recognised  in 
the  new  covenant.  The  other  meaning  is,  that  the  people 
should  discern  Christ’s  own  teaching  in  the  teaching  of 
their  pastor,  by  the  Spirit’s  witness  within  them.  The 
first  of  these  meanings  belongs  to  the  patterns  of  the 
heavenly  things ; the  second  belongs  to  the  heavenly  things 
themselves,  to  that  Church  in  which  all  are  taught  of  God. 
I believe  that  you  would  take  the  first  meaning ; because 
I think  that  under  spiritual  names  you  are  returning  to 
the  patterns,  although  you  have  none  of  those  outward 
signs  to  show  on  which  the  authority  of  that  outward 
Church  was  founded ; and  although  your  warning  of  the 
danger  of  taking  the  pastor  as  a substitute  for  his  Lord 
appears  so  contradictory  to  it,  God  manifest  in  the  flesh  is 
no  official  or  conventional  thing,  it  is  a blessed  reality. 

92.  TO  MISS  STUART. 

Cadder,  Saturday  night , Dec.  13,  1834. 

You  will  have  heard  of  the  death  of  Irving.  You  can- 
not enter  into  my  feelings  on  this  event,  as  you  did  not 
know  him  or  regard  him  as  I did.  He  has  been  a remark- 
able man,  in  a remarkable  age.  He  was  a man  of  much 
child-like  feeling  to  God,  and  personal  dependence  on  Him, 
amidst  things  which  may  well  appear  unintelligible  and 
strange  in  his  history. — Yours  most  truly,  T.  E. 


JET.  4 6. 


MISS  RACHEL  ER SHINE. 


233 


93.  TO  MISS  RACHEL  ERSKINE. 

Feb.  6th,  1835. 

Dear  Friend, — James  Macdonald  is  to  be  buried  this 
day  at  one  o’clock.  This  is  another  very  solemn  thing.  I 
believe  that  to  the  very  last  he  felt  assured  that  the  voice 
which  spoke  by  him  was  the  voice  of  the  Spirit.  He  was 
a servant  of  Jesus  Christ,  and  his  trust  and  joy  were  in  the 
Lord,  and  he  was  a witness  for  God.  He  died  on  Monday. 
I had  a short  letter  from  his  brother  telling  me  of  it,  and 
telling  me  that  before  his  death,  but  when  he  felt  its 
approach,  he  spoke  to  them  many  things  which  would  be 
a consolation  to  them  whilst  their  pilgrimage  lasted.  This 
event  has  recalled  many  things  to  my  remembrance.  I 
lived  in  the  house  with  them  for  six  weeks,  I believe,  and 
I found  them  a family  united  to  God  and  to  each  other. 
James  especially  was  an  amiable  and  clean  character — 
perfectly  true.1  And  those  manifestations  which  I have  so 
often  witnessed  in  him  were  indeed  most  wonderful  things 
and  most  mighty,  and  yet — I am  thoroughly  persuaded — 
delusive.  The  partakers  in  these  things  are  now  dropping 
off,  called  one  after  another  to  give  in  their  account.  Dear 
Christian  would  have  her  history  recalled  vividly  to  her 
by  the  return  of  the  season  when  the  Lord  took  her 
husband  to  Himself,  blessing  his  soul  with  His  own  blessed 
light,  and  blessing  her  by  showing  that  He  had  thus 
blessed  him.  “ It  is  all  light  to  me,  the  dark  valley.” 

1 George  Macdonald  died  in  the  year  following,  and  like  his  brother 
continued  to  the  last  in  the  assurance  that  the  power  by  which  the  utter- 
ances was  given  was  supernatural  and  divine.  The  narrative  given  by 
Dr.  Norton  of  the  last  days  of  both  brothers  conveys  a deep  impression 
of  the  simplicity,  humility,  and  fervour  of  their  piety.  That  they  both 
died  so  young,  of  the  same  disease  which  carried  off  Isabella  Campbell, 
may  so  far  account  for  the  peculiarly  vivid  and  ecstatic  form  which  their 
piety  at  times  assumed. 


234 


LETTERS  OF  THOMAS  ERSKINE. 


1335- 


CHAPTER  VIII. 

Letters  from  1835  till  1837. 

At  the  opening  of  the  year  1835  the  family  at  Lin- 
lathen  consisted  of  Mr.  Erskine,  his  mother,  Captain  and 
Mrs.  Paterson,  and  their  four  children.  Within  the  next 
two  years  four  of  these  eight  were  removed  by  death : Ann 
Graham  Paterson,  the  eldest  of  the  children,  died  on  the 
3d  of  May  1835,  in  her  thirteenth  year;  Mr.  Erskine’s 
mother  on  the  10th  of  March  1836 ; George  Anna  Pater- 
son, the  second  child  of  the  family,  on  the  3d  of  June  1836 
in  her  thirteenth  year ; and  David  Charles  Paterson,  the 
youngest  child,  on  the  26th  of  October  1836. 

• 94.  TO  MISS  RACHEL  ERSKINE. 

Linlathen,  Ztith  April  1835. 

My  dear  Friend, — About  the  time  that  I wrote  you 
Ann’s  symptoms  became  worse,  and  have  continued  very 
bad,  leading  us  to  apprehend  that  it  may  be  the  will  of  our 
Father  to  take  her  hence.  . . . The  dear  child  seems  aware 
of  her  situation,  and  further,  she  seems  to  hear  her  Father’s 
voice,  and  to  have  some  feeling  of  His  nearness.  Her 
affection  for  her  earthly  father,  and  her  remarkable  con- 
fidence in  him  and  delight  in  his  presence,  seem  given  her 
to  teach  her  what  is  due  to  the  Father  of  her  spirit.  She 
said  to  her  mother  the  other  day,  speaking  of  her  father, 
“ It  is  just  life  to  me  to  see  his  face.,,  . . . Lately  when  I 
visited  the  Duncans  they  took  me  to  see  a deaf  and  dumb 


JET . 46. 


REV.  ALEX.  y.  SCOTT. 


235 


boy  who  knew  Christ ; he  was  dying  in  much  pain  and 
much  peace.  I had  a little  Psalter  in  my  pocket,  in  which 
I pointed  out  verses  to  him  which  he  could  read.  He  was 
much  taken  with  the  little  book,  so  that  I could  not  but 
give  it  to  him,  although  it  was  a present  from  a friend ; 
but  he  took  it  only  for  his  lifetime,  and  it  was  returned  to 
me  the  other  day,  the  dear  boy  having  finished  his  warfare. 
I was  struck  with  his  righteousness  in  reference  to  this 
book.  Miss  Duncan  one  day  was  going  to  mark  a passage 
that  had  refreshed  him,  but  when  he  saw  what  she  was 
going  to  do  he  interposed  his  little  hand,  letting  her  know 
that  the  book  was  only  lent  to  him  for  his  lifetime,  and  he 
had  no  right  to  mark  it.  He  lived  in  a dirty  hovel,  but 
his  spirit  was  made  pure  and  clean  by  the  pure  Spirit  of 
God,  and  this  purity  and  cleanness  of  spirit  kept  every- 
thing clean  about  him.  The  book,  although  it  was  always 
in  his  hand,  is  as  unsoiled  as  when  he  got  it.  There  is 
something  beautiful  and  touching  in  this.  . . Ever  yours, 

T.  E. 


95.  TO  THE  REV.  ALEX.  J.  SCOTT. 

Linlathen,  5th  May  1835. 

My  dear  Scott, — Our  dear  child  is  taken  away.  Her 
brief  history,  as  far  as  this  step  goes,  is  concluded.  I feel 
that  Jesus  has  been  doing  that  to  us  through  her  which  He 
so  often  did  to  His  disciples.  He  took  a little  child,  and 
set  him  in  the  midst  of  them.  The  continual  giving  up  of 
a naturally  very  strong  will  was  the  lesson  which  he  had 
been  continually  giving  her  to  learn,  and  which  she  did 
learn,  and  she  found  it  to  be  the  entering  in  by  the  door 
into  the  sheepfold.  Her  heart  was  made  glad  with  that 
joy  which  no  one  taketh  from  her,  and  she  departed  in  the 
sense  of  that  joy.  All  the  other  children  continue  very  ill 
of  the  same  malady,  hooping-cough.  You  will  let  Mrs. 


236 


LETTERS  OF  THOMAS  ERSKINE. 


1835. 


Rich  know,  and  Miss  Farrer.  At  the  last  it  seemed  as  if 
a ray  of  the  eternal  light  filled  her.  She  died  on  Sunday 
morning  the  3d  May. 

I wish  to  know  particularly  about  Mrs.  Rich’s  health. — 
Yours  affectionately,  T.  Erskine. 

96.  TO  MISS  RACHEL  ERSKINE. 

Linlathex,  May  1835. 

Dear  Cousin  Rachel, — I know  how  much  you  are  all 
with  us  at  this  time.  . . When  I look  at  Ann’s  countenance, 
still  radiant  with  that  light  which  filled  her  spirit  before 
she  departed,  I feel  that  I can  desire  nothing  higher  for  the 
other  children  than  that  they  should  be  partakers  of  the 
same  blessedness.  This  is  the  sixth  day  since  her  death, 
and  yet  the  face  is  most  pleasing,  as  if  to  remind  us  where 
the  spirit  is.  The  parents  are  much  supported,  but  it  is  a 
great  breaking  up.  Ann  was  no  common  child.  Her 
activity  and  friendship,  and  kindliness  and  zeal,  brought 
her  continually  into  the  eye  and  thought  of  all  the  house, 
and  how  much  more  of  her  parents,  who  moreover  had  a 
constant  anxiety  about  her  in  consequence  of  the  fervour 
of  her  nature  as  well  as  of  the  delicacy  of  her  frame.  Yes, 
Henrietta  was  right : happy  child — happy,  happy,  happy. 
Blessed  be  the  God  of  all  grace  for  His  wonderful  works  to 
the  children  of  men.  But  we  can  only  receive  the  true 
comfort  from  the  belief  of  her  happiness,  whilst  we  ourselves 
are  living  in  the  spirit  of  that  blessedness.  A mere  name 
won’t  comfort  under  a real  heart-break.  Davie  and  the 
father  must  be  touching  that  happiness  in  their  own  hearts 
if  they  would  escape  desolateness.  My  mother  is  pretty 
well,  and  Jane  Stirling’s  presence  has  been  a great  blessing. 
She  was  a special  favourite  of  Ann’s,  and  Ann’s  loving  heart 
rejoiced  in  the  sight  of  her.  Farewell. — Ever  yours, 

T.  Erskine. 


JET.  47. 


MISS  RACHEL  ERSKINE. 


237 


97.  TO  MISS  STUART. 

Linlathen,  20 th  May  1835. 

My  dear  Cousin, — I am  happy  to  say  that  all  the 
children  seem  now  decidedly  better,  but  one  is  not,  and  the 
bereavement  is  perhaps  more  felt  now,  when  the  anxiety 
about  the  others  is  in  a measure  removed.  And  yet  the 
remembrance  of  her  is  such  that  it  would  be  most  un- 
grateful not  to  give  thanks  to  the  Good  Shepherd  who  had 
led  and  prepared  her  for  Himself  in  the  wilderness,  and 
then  when  she  was  prepared  took  her  into  his  own  rest. — 
Yours  affectionately,  T.  Erskine. 

98.  TO  MISS  RACHEL  ERSKINE. 

Linlathen,  1 Ith  March  1836. 

Dearest  Cousin  Kachel,— My  beloved  mother  is  dead. 
What  a solemn  event — to  her,  to  us,  to  me  ! What  a 
history  it  recalls,  of  kindness  how  unrequited,  of  offences 
so  freely  and  fully  forgiven  ! There  is  nothing  so  like  our 
relation  to  God  as  our  relation  to  a mother.  There  is  none 
who  has  borne  so  much  from  us ; there  is  none  whose  for- 
giveness we  have  looked  upon  so  much  as  our  due.  Sweet 
mother,  she  is  now  looking  so  sweet,  so  undisturbed,  so 
pure,  sleeping  in  Jesus  ! I wish  you  or  Cousin  Manie  would 
be  so  good  as  write  a line  to  Maria,  and  to  dear  Lady 
Matilda,  asking  her  to  mention  it  to  Lady  Elgin.  I hope 
Mrs.  Graham  is  better.  The  tenure  of  life  is  uncertain. 
Our  only  reasonable  business  is  to  seek  the  kingdom  of 
God  and  His  righteousness ; everything  else  is  vanity. 
My  best  love  to  you,  my  beloved  friend.  Davie  seems  to 
me  to  feel  this  very  sweetly;  it  has  none  of  that  bitterness 
which  she  felt  in  Ann’s  death,  though  it  was  a sweet  death. 
Dear  Christian  does  not  yet  apprehend  any  danger,  but  it 
is  travelling  towards  her. — Yours  affectionately,  most 
affectionately,  T.  Erskine. 


238 


LETTERS  OF  THOMAS  ER SHINE. 


1836. 


99.  TO  THE  REV.  JOHN  M‘LEOD  CAMPBELL. 

Linlathen,  March  14,  1836. 

My  dear  Brother, — When  I parted  from  you  the 
other  day  I little  thought  that  the  first  letter  I should 
write  to  you  would  be  to  tell  you  that  my  affectionate  and 
revered  parent  was  gone  hence. 

I think  I had  mentioned  to  you  that  she  had  had  a 
slight  inflammatory  action  on  her  windpipe,  but  I thought 
nothing  of  it,  as  the  Patersons  thought  nothing  of  it,  and 
yet  it  was  the  Lord’s  summons  to  her. 

On  Wednesday  night  for  the  first  time  they  apprehended 
danger,  and  on  Thursday  morning  at  half-past  seven  she 
fell  asleep. 

My  dear  brother,  I feel  very  thankful  to  be  without 
fear  concerning  her  soul.  She  was  of  a very  nervous,  agi- 
tated nature,  and  I had  always  the  thought  that  the  time 
of  death  might  have  been  a very  trying  time  to  her,  but 
the  Lord  gave  her  quietness  of  spirit,  and  delivered  her 
from  seeking  refuge  in  those  about  her  whom  she  loved, 
and  taught  her  to  lean  upon  Himself.  My  beloved  mother 
has  lived  very  much  in  the  spirit  of  a little  child,  meek  and 
lowly  in  heart,  learning,  I trust,  from  Jesus  Himself,  and 
most  willing  to  learn  from  any  one. 

She  has  b6en  to  us,  in  her  relation  of  mother,  a most  in- 
structive type  and  witness  of  the  love  of  God. 

I feel  in  looking  back  that  there  is  no  one  except  God 
who  has  had  to  bear  so  much  from  me,  or  who  has  borne 
so  much,  and  I feel  that  though  I have  often  grieved  her 
affection,  I never  could  quench  it.  I can  now  think  of  her 
patience  and  long-suffering,  and  whilst  I feel  much  self- 
reproach,  I can  bless  God  that  He  hath  shown  me  so  much 
of  His  own  heart  in  her.  Your  dear  father  will  feel  this. 
I hope  that  he  may  find  a blessing  in  the  call  to  be  ready 


JET.  47. 


MRS.  MACHAR. 


239 


and  to  trust  in  God,  who  savetli  the  poor  and  needy.  As 
I look  on  her  countenance,  so  pale  and  still  and  sweet,  the 
history  of  my  past  life  is  brought  much  before  me — the 
vanity  of  all  things,  the  vain  show.  My  sister  bears  it 
better  than  I expected.  There  is  not  so  much  bitterness 
of  heart  connected  with  this  bereavement  to  her  as  there 
was  in  Ann’s.  It  makes  an  immense  change  on  the  world 
to  me.  She  was  the  recaller  of  past  histories  to  me,  in 
which  my  sisters  had  no  concern  even.  Mrs.  Erskine  is 
with  us,  and  Miss  Stirling  went  to  Cadder. 

There  are  many  things  which,  if  it  be  the  Lord’s  will 
that  we  again  meet,  I shall  be  happy  to  tell  you  of  her. 
Farewell.  Remember  us  before  God. — Yours  affectionately, 

T.  Erskine. 

It  is  a bitter  part  of  this  to  me  that  I wras  still  in  Edin- 
burgh. 

100.  TO  MRS.  MACHAR. 

Linlathen,  March  29,  1836. 

I KNOW  the  regard  you  had  for  my  mother,  and  that  you 
will  feel  as  one  of  us  at  this  time,  and  you  will  feel  for  me 
as  being  absent  at  the  time,  and  having  been  all  winter 
absent  at  Cadder,  so  that  I had  not  seen  my  mother  for  a 
long  while.  I feel  as  if  I had  never  known  her  value  till 
now,  nor  my  duty  to  her.  My  dear  humble-minded 
affectionate  mother  ! Loving  relations  are  a great  gift  from 
God.  There  is  something  in  the  unweariedness  of  their 
love,  and  especially  the  love  of  a mother,  that  beautifully 
shows  forth  the  heart  of  God ; it  is  like  nothing  else.  I 
had  a place  and  possession  in  my  mother’s  heart  which  no 
undeservingness  ever  put  me  out  of.  I never  earned  that 
place ; God  gave  it  me.  I have  often  sinned  against  that 
love,  and  grieved  it,  but  I never  could  quench  it.  My 
dear  mother  ! The  weary  pilgrim  is  at  rest  in  her  Father’s 
house.  Her  end  was  most  peaceful.  She  saw  the  love  of 


240 


LETTERS  OF  THOMAS  ERSK1NE. 


1836. 


God  as  a joyful  rest  and  portion  for  ever,  and  she  fell  asleep 
in  Jesus.  May  the  Lord  ever  comfort  you  under  trial,  and 
make  you  to  know  the  blessedness  of  being  chastened  by 
the  Lord.  I often  return  to  that  word  in  Leviticus  xxvi. 
40,  41,  42  (containing  the  promise  of  God  to  those  who 
accept  their  punishment),  as  a very  precious  word.  We  are 
always  under  punishment,  and  as  accepting  punishment  in 
love,  we  become  partakers  in  the  covenant  of  life.  Adieu ; 
pray  for  us. — Yours,  T.  E. 

101.  TO  MISS  RACHEL  ERSKINE. 

Cadder,  13th  May  1836. 

Dearest  Cousin  Eachel, — I don’t  think  for  many 
years  I have  had  so  little  intercourse  with  you  as  for  these 
few  months  past — these  few  months,  crowded  with  so  many 
things.  We  have  had  to-night  a note  from  Davie,  dated 
Monday  last,  containing  rather  better  accounts  of  Georgie. 
We  don’t  feel  much  encouraged  by  them,  however.  She  is 
in  her  Father’s  tender  hand,  dear  child,  and  nothing  incon- 
sistent with  His  fatherly  love  will  ever  befall  her.  That  is 
our  encouragement,  but  I don’t  expect  her  recovery,  and 
it  will  be  a bitter  cup  to  her  poor  mother,  whose  nature 
feels  those  things  dreadfully. 

I often  feel  that  there  is  one  heart  that  used  to  be 
anxiously  and  actively  interested  in  all  these  concerns  that 
has  now  entered  into  enduring  peace.  My  dear  mother  is 
at  rest.  I was  happy  to  see  dear  cousin  Manie  at  Airth. 
I feel  an  increasing  value  for  their  loves  and  friendships, 
which  I never  earned  myself,  but  which  were  given  to  me 
in  my  birth.  I remember  when  the  self-conceit  of  my 
heart  used  to  make  a different  estimate,  but  I have  fully 
come  back  to  the  unearned  system. 


;et.  47. 


MISS  RACHEL  ER SHINE. 


241 


102.  TO  MRS.  BURNETT. 

* C adder,  30th  May  1836. 

My  dear  Cousin, — We  have  had  a painful  interest 
continuing  and  growing  here  ever  since  I saw  you.  Davie's 
only  surviving  daughter  had  never  fully  recovered  the 
shock  that  her  constitution  sustained  last  from  the  hoop- 
ing-cough. They  took  her  to  London,  not  only  with  the 
idea  of  asking,  other  advice,  but  with  the  thought  of  escap- 
ing our  cold  month  of  May,  and  being  near  Devonshire  or 
some  other  more  favourable  climate.  They  consulted  Dr. 
Clark,  who  very  soon  after  he  saw  her  told  them  frankly 
that  he  considered  her  case  hopeless,  and  recommended  them 
to  bring  her  home.  This  is  a very  heavy  stroke.  . . . — 
Yours  affectionately,  T.  E. 

103.  TO  MISS  RACHEL  ERSKINE. 

[Linlathen],  Sunday , 5 th  June  1836. 

My  dear  Cousin, — On  Friday  morning  little  Georgie 
was  removed  from  the  valley  of  the  shadow  of  death, 
knowing  and  trusting  her  Leader  and  Shepherd.  Her 
voyage  home  was  less  painful  than  they  had  expected ; but 
from  the  time  of  her  return  home  the  progress  of  her 
disease  was  much  more  rapid  than  it  had  been  before. 
She  suffered  much,  both  from  pain  and  breathlessness,  but 
she  was  kept  in  perfect  patience  and  quietness  of  spirit ; 
and  the  Lord  showed  her  much  of  His  fatherly  heart,  as 
He  had  done  before  to  her  sister,  so  that  she  was  very 
ready  and  willing  to  trust  herself  alone  into  His  hands. 

Davie  is  very  delicate,  and  the  uninterrupted  watching 
which  she  has  gone  through  on  this  occasion  has,  I have 
no  doubt,  made  a breach  in  her  constitution.  James 
(Capt.  P.)  is  better  than  I expected.  He  takes  his  full 
share  in  all  these  things,  you  know,  not  only  being  a very 
loving  father,  but  also  very  anxious  to  save  Davie.  They 

Q 


242 


LETTERS  OF  THOMAS  ERSKINE, 


1836. 


were  thankful  that  they  were  left  to  themselves  to  nurse 
and  attend  Georgie ; for  she  was  so  timid,  that  their  two 
faces  were  the  only  faces  that  gave  her  no  constraint. 

Dear  Davie  is  most  sweet.  I had  hoped  to  have  been 
to  see  you  all  by  about  this  time,  and  I hope  yet  to  see 
you.  I hope  to  spend  an  eternity  with  you  in  the  kingdom 
of  our  Father.  . . . 

104.  TO  MRS.  BURNETT. 

Linlathen,  5th June  1836. 

My  dear  Cousin, — On  Tuesday  morning  the  little 
sufferer  ceased  to  suffer  for  ever.  I believe  that  the  desire 
of  the  heart  of  God  toward  the  child  has  been  . largely 
accomplished.  She  knew  Him,  young  as  she  was,  and  His 
love,  and  that  shod  her  feet  with  the  preparedness  to  walk 
any  way  that  he  called  her  to  walk,  though  it  was  unto 
death.  The  parents  are  very  down-broken,  though  com- 
forted with  unspeakable  comfort.  Little  Georgie’s  two 
passages  were  Isaiah  xli.  10  and  xliii.  2.  I send  them  to 
you.  What  strengthened  her  in  crossing  that  mysterious 
boundary  may  strengthen  you  in  the  way  which  leads  to  it. 
The  Lord  be  very  near  to  you. — Yours  most  affectionately. 

After  Georgie’s  death  the  youngest  child  showing  symp- 
toms of  delicacy,  they  took  him  to  Clifton.  In  vain.  He 
died  there  on  the  26  th  October.  Mr.  Erskine  was  living  at 
the  time  with  his  sister  Mrs.  Stirling. 

105.  TO  MISS  RACHEL  ERSKINE. 

Cadder,  Tuesday  night , 25 th  October  1836. 

Beloved  Cousin, — Our  accounts  to-day  are  that  our 
little  lamb  is  yet  alive,  but  apparently  very  near  his  end. 
...  On  Saturday,  which  was  the  day  they  thought  that 
dearest  Daidie  was  dying,  they  at  one  time  gave  up  the  . . * 
applications,  and  told  him  that  he  was  dying,  and  that  he 
was  going  to  God,  who  would  make  him  good  and  happy ; 


JET.  48. 


MONSIEUR  GAUSSEN. 


243 


and  he  sweetly  answered,  “ Be  good  boy.”  Dear  people, 
they  are  in  the  furnace,  and  there  it  is  where  the  Lord 
purifies  His  gold.  . . . 

On  hearing  of  Daidie’s  death  Mr.  Erskine  and  Mrs. 
Stirling  hastened  to  join  their  sister  at  Clifton.  Leaving 
Mrs.  Stirling  there,  Mr.  E.  returned  to  Cadder,  and  shut  him- 
self up  there  in  almost  entire  solitude,  devoting  himself  to  the 
preparation  of  his  work  on  Election,  which  was  published 
in  London,  and  appeared  before  the  end  of  the  year.1 

106.  TO  MISS  RACHEL  ERSKINE. 

London,  Thursday  night  [November  1836]. 

Beloved  Cousin  Rachel, — Here  we  have  been  safely 
brought,  through  many  troubles  and  difficulties,  which,  had 
I been  told  of  them  before  they  actually  happened,  would 
have  appeared  to  me  enough  to  have  put  Christian  to  death. 
Our  voyage,  however,  after  it  commenced,  was  very  favour- 
able, and  Christian  has  suffered  so  little  that  she  thinks 
of  setting  off  to-morrow  morning  at  nine  on  the  way  to 
Clifton,  where  we  hope,  by  the  mercy  of  God,  to  be  on 
Saturday.  What  a heart-break  the  death  of  that  sweet 
child  is ! — that  son  of  consolation,  as  Davie  called  him — 
given,  as  it  seemed,  to  fill  up  so  many  blanks,  himself  taken 
away.  There  were  some  very  interesting  particulars  attend- 
ing his  death,  dear  lamb.  . . . 

107.  TO  MONSIEUR  GAUSSEN. 

Cadder,  Glasgow,  21  st  Dec.  1836. 

Dear  Friend  and  Brother, — I received  your  very 
affectionate  letter,  relating  to  my  mother’s  death,  and  felt 
that  it  came  from  a brother’s  heart.  I thank  you  for  your 
love,  and  I thank  Him  who  is  the  fountain  of  love  that  He 
hath  taught  you  to  love.  0 friend,  let  us  seek  to  grow  in 
love  by  entering  deeper  into  our  Father’s  love  towards  us. 

1 See  Appendix,  No.  X.  p.  400. 


244 


LETTERS  OF  THOMAS  ERSKINE. 


1836. 


That  is  the  source,  and  we  cannot  get  it  otherwise  than  by 
receiving  it  from  that  Fountain.  I answered  your  letter 
immediately,  that  is  to  say,  I wrote  an  answer  to  it,  but  I 
did  not  send  it.  I find  it  difficult  sometimes  to  write  to 
you  and  Merle  and  Adolphe  Monod,  because  I wish  to  say 
things  to  you  all  which  require  more  explanations  than  a 
letter  will  allow,  and  more  mixing  of  love  with  them  than 
ink  will  express.  If  I were  conscious  of  being  able  to  stand 
unwaveringly  in  the  love  of  Jesus  towards  you  in  convers- 
ing with  you,  I think  that  I should  not  delay  many  weeks 
to  be  with  you  in  Geneva.  I should  like  once  more  also 
to  see  your  mother  and  Merle's,  whose  embrace  to  me,  when 
I came  from  Hamburg,  from  the  presence  of  Le  brave  Henri , 
I shall  never  forget.  And  now,  since  my  own  dear  mother’s 
departure,  I feel  my  heart  drawn  to  all  mothers,  and  an 
obligation  of  reverence  towards  them  all  laid  upon  me  for 
her  sake,  to  whom  I cannot  any  longer  pay  it,  in  the  out- 
ward form. 

You  have  heard  probably  from  Mrs.  Erskine  before  now 
of  the  death  of  another  child  of  my  sister,  Mrs.  Paterson, 
the  sweetest  and  noblest  little  specimen  of  human  nature 
that  I ever  saw.  And  this  day  the  tidings  of  Lady  Tor- 
phichen’s  death  have  reached  me,  without  any  particulars  or 
detail,  but  generally  in  peace.  . . . 

As  for  dear , he  wrote  me  a very  long  letter  some 

months  ago,  which  I have  answered  at  considerable  length. 
I would  suggest  to  you  that  in  intercourse  with  him  his 
friends  ought  not  to  assume  the  impossibility,  or  even  the 
improbability,  of  his  thoughts.  I mean  that  they  ought 
not  to  take  it  for  granted  that  he  is  mistaken — considering 
Mark  xvi.  17,  18,  is  still  unrevoked — but  they  should  rather 
lead  him  to  consider  that,  supposing  that  he  really  had 
supernatural  gifts,  yet  after  all  they  are  only  signs  (aiyjLeia) 
of  deeper  and  better  and  more  important  things.  Dear 


JET.  48. 


MRS.  STIRLING. 


245 


friend,  give  my  love  to  all  our  friends  at  Geneva.  The 
grace  of  our  Lord  be  with  you.  T.  Erskine. 

108.  TO  HIS  SISTER  MRS.  STIRLING. 

[Dec.  1836.] 

My  beloved  Christian, — It  is  wonderful  how  very  little 
real  use  we  make  of  Christianity.  It  would  seem  that  we 
had  agreed  together  to  say  that  God  loves  us  better  than  a 
mother  does  her  sucking  child,  and  that  He  orders  even 
the  minutest  circumstance  of  our  lives  in  accordance  with 
that  love ; but  that  in  fact  we  do  not  believe  it,  inasmuch 
as  we  welcome  the  events  of  life,  not  on  the  ground  of  their 
being  all  appointed  by  the  wise  love  of  God,  but  because 
they  are  agreeable  to  our  flesh.  “ Who  hath  believed  our 
report  f 

When  the  inmates  of  a cottage  separate  in  the  morning, 
to  go  about  their  different  avocations,  knowing  that  it  is 
only  by  the  profits  arising  from  these  that  they  are  enabled 
to  meet  comfortably  in  the  evening,  they  do  not  separate 
in  sorrow,  but  in  the  joyful  hope  of  meeting  in  the  evening 
better  provided  in  what  is  necessary  for  their  domestic  com- 
fort and  manage  than  they  are  now.  They  know  that  the 
separation  and  the  work  must  go  before  the  meeting  and 
the  enjoyment,  and  lead  to  them.  My  dear  sister,  let  us 
seek  to  realise  indeed  that  we  are  at  this  moment  in  God’s 
school,  and  that  the  things  which  are  befalling  us  are  the 
lessons  which  He  is  Himself  giving  us,  because  He  sees  that 
we  need  them ; and  let  us  further  realise  that  if  we  neglect 
these  lessons,  either  by  despising  them  or  by  fainting  under 
them,  we  are  throwing  away  eternal  life  for  our  souls,  and 
we  are  grieving  the  fatherly  heart  of  our  Teacher,  who 
knows  that  He  has  given  us  the  right  lesson,  but  sees  that 
we  will  not  take  it  nor  profit  by  it.  “ Blessed  is  the  man 
who  receiveth  instruction.” 


246 


LETTERS  OF  THOMAS  ER SHINE. 


1836. 


What  is  the  use  of  all  our  reading  and  writing  and  speak- 
ing and  thinking  about  God,  and  His  love,  and  His  care 
over  us,  if  we  are  to  see  in  an  affliction  nothing  more  than 
the  distress  which  it  brings  ? There  is  something  else  in 
the  affliction  besides  this  distress,  and  that  something  is 
God’s  love  and  eternal  life.  And  the  only  use  of  all  our 
reading,  etc.,  is  to  fix  our  attention  on  this  which  is  enclosed 
within  the  affliction,  instead  of  having  it  engrossed  by  the 
envelope — the  outward  form  in  which  God  sends  it. 

“ Behold,  I bring  evil  upon  all  flesh,  saith  the  Lord.” 
We  must  make  up  our  minds  to  this,  and  not  merely  as  to 
a thing  which  we  cannot  resist,  but  as  to  a thing  right  and 
good,  and  as  being  the  only  way  into  a true  enduring 
spiritual  happiness. 

Let  us  not  sink  in  the  torpor  of  grief,  because  God  is 
doing  what  He  has  said,  namely,  bringing  evil  upon  all 
flesh ; but  take  the  prey  which  He  gives  us,  under  it  all 
and  through  it  all,  namely,  our  life,  our  eternal  life. 

Lady  Torphichen. — There  have  been  two  persons  taken 
from  each  of  the  three  generations  into  which  the  Airth 
family  is  divided,  since  March — my  mother  and  uncle  Tom, 
William  Macdowal  and  Margaret  Stirling,  Georgie  and 
Daidie  Paterson.  And  they  have  gone  in  peace,  all  of  them. 
And  God  it  was  who  measured  to  each  of  them  the  fit  and 
proper  duration  of  life  here ; and  shall  we  differ  in  opinion 
or  feeling  from  Him'?  Would  Davie  like  that  her  Georgie 
and  Daidie  should  have  gone  through  what  Lady  Tor  and 
uncle  Tom  went  through  ] or  does  she  not  see  that  tender 
love  ordered  the  lot  of  her  darlings  1 

With  all  this,  I am  convinced  that  creatures  composed 
as  we  are  require  (in  order  to  our  being  in  a proper  healthy 
condition)  both  exercise  of  our  mental  and  of  our  bodily 
faculties,  and  that  a morbid  state  necessarily  results  from 
the  disuse  of  such  exercise  : Knox’s  and  Jebb’s  correspon- 


;et.  48. 


JAMES  MACKENZIE. 


247 


dence  has  often  made  me  feel  the  truth  of  this.  You  ought 
to  have  some  regular  reading  aloud,  in  which  you  may  all 
associate.  I shall  send  up  these  books  to  you  by  the  box ; 
and,  in  the  meantime,  you  might  get  Smith’s  Select  Dis- 
courses, one  of  the  books  much  praised  by  both  Knox  and 
Jebb,  and  I believe  edited  by  the  latter.  If  James  could 
get  a Lucas  on  Happiness  in  that  old  shop,  he  might  buy 
it  for  me,  and  you  might  find  some  interest  in  it.  I have 
bought  a St.  Augustine,  so  I shall  not  need  that  now.  . . 

109.  TO  JAMES  MACKENZIE,  ESQ.1 

C adder,  2 d Jan . 1837. 

Signore  Gentilissimo, — I often  wish  your  presence 
here,  my  dear  friend ; and  I sometimes  wonder  how  two 
people,  so  little  bound  to  any  one  particular  spot,  as  you 
and  1 appear  to  be,  by  any  outward  reason,  should  see  so 
little  of  each  other,  when  I believe  we  both  wish  to  see 
much  more.  I can  at  least  say  for  myself  that  I wish  to 
see  much  more  of  you  than  I do.  I am  getting  into  habits 
of  great  seclusion,  and  I feel  them  growing  upon  me,  so  that 
the  besoin  of  human  intercourse  is  becoming  very  weak, 
which  makes  me  sometimes  wish  a friend’s  face,  not  merely 
to  gratify  an  affection,  but  to  break  a habit  and  awaken  a 
torpid  faculty. 

I found  my  friends  at  Clifton  very  much  dejected,  and 
surely  it  is  not  to  be  wondered  at,  for  the  Lord  has  made 
them  very  desolate.  They  were  full,  and  He  has  made 
them  empty.  My  mother’s  death  was  a great  bereavement 
to  my  sister ; and  then  her  sweet,  intelligent,  sociable,  hon- 
est girls ; and  then  that  loveliest  infant,  the  most  glorious 
thing  I ever  saw ; his  motions  and  sounds  were  all  perfect 
beauty  and  harmony,  and  joy  and  liberty;  his  jparolettes 

1 Son  of  Henry  Mackenzie,  author  of  “The  Man  of  Feeling,”  etc.,  and 
brother  of  Lord  Mackenzie  and  the  Right  Honourable  Holt  Mackenzie. 


248  LETTERS  OF  THOMAS  ERSK1NE.  1837. 

are  always  ringing  in  his  mother’s  ears,  for  he  had  his  own 
name  for  everything. 

The  voice  of  one  crying  in  the  wilderness,  “ Prepare  the 
way  of  the  Lord ; ” and  what  is  the  preparation  ? “ All 

flesh  is  grass,  and  all  the  glory  of  man  as  the  flower  of 
grass.”  It  is  the  true  practical  knowledge  of  that  which 
prepares  the  way  of  the  Lord  into  each  individual  heart. 
What  has  the  world  to  offer  us,  but  grass,  which  withereth  'l 
So  let  us  e’en  lay  it  aside  and  leave  it,  and  take  the  Lord 
as  our  portion,  for  He  faileth  never.  On  the  contrary,  the 
more  He  is  needed,  the  more  helpful  is  He  found  to  be. 
When  flesh  and  heart  fail,  God  is  the  strength  of  the  heart 
and  the  portion  for  ever. 

Another  year  has  passed  away  with  those  beyond  the 
flood.  I begin  to  feel  very  old,  and  very  near  death.  We 
shall  soon  see  death.  Let  us  have  our  loins  girt,  and  our 
lamps  burning,  and  have  oil  in  our  vessels  with  our  lamps, 
that  when  the  Bridegroom  cometli  we  may  be  ready  to  go 
out  to  meet  Him. 

Write  to  me,  my  dear  Mackenzie,  and  say  that  you  are 
coming  out.  I will  keep  you  as  warm  as  a pie  here.  I 
know  that  you  have  a good  cloak  to  come  in.  I heard  from 
David  Dow  the  other  day;  he  is  thinking  of  going  to 
America  for  a year.  There  is  something  very  strange  in 
our  present  ecclesiastical  condition — such  a variety  of  sects 
and  forms,  that  I do  not  wonder  at  those  who  feel  a Church 
to  be  a necessary  part  of  their  religion  going  into  some  old 
well-established  order  of  things  like  Popery,  in  order  to 
escape  from  the  confusion.  I am  thankful  that,  though  I 
believe  the  inquiry  after  a Church  to  be  most  important,  I 
do  not  feel  it  to  be  vital  or  essential.  The  Church  of  Eng- 
land is  a good  quiet  orderly  system.  I have  been  reading 
lately  the  correspondence  of  Jebb,  Bishop  of  Limerick,  and 
a Mr.  Knox  of  Dublin,  in  which  there  are  many  most  in- 


JET.  48. 


MRS.  BURNETT. 


249 


teresting  things.  If  you  happen  to  fall  in  with  it  I am 
sure  you  would  like  it.  I have  plenty  of  books,  if  you  will 
come  to  me ; and  you  will  bring  your  own  book  ; and  your 
Great  Teacher  is  here,  as  well  as  in  Edinburgh.  . . . Let 
me  hear  from  you  saying  that  the  cloak  is  safe,  and  that 
you  are  going  to  let  me  see  it  soon  again  cosying  its  own 
proper  lord. — Farewell,  dear,  very  dear  friend. 

T.  Erskine. 

110.  TO  HIS  SISTER  MRS.  STIRLING. 

Codder,  12 th  January  1837. 

My  dearest  Christian, — . . . Will  James  ask  Strong  if 
he  could  get  me  a Chrysostom,  the  Benedictine  edition.  . . . 
You  will  find  Smith  most  interesting,  but  your  ignorance 
of  Greek  and  Latin  and  Hebrew  must  interfere  very  much 
with  your  enjoyment  of  him.  I almost  wonder  that,  con- 
sidering what  is  under  the  lock  and  key  of  these  languages, 
you  do  not  make  the  attempt.  I read  the  Hebrew  Bible 
with  greater  ease  now;  I am  reading  Genesis — what  a 
wonderful  history ! What  an  impression  it  leaves  of  there 
being  something  under  that  simplicity  of  an  immense  magni- 
tude and  depth.  This  is  your  season  of  the  year.  Your 
remembrance  of  life  and  death  and  immortality  are  written 
on  all  the  days  of  the  month.  . . . Most  affectionately 
yours,  T.  E. 

111.  TO  MRS.  BURNETT. 

Cadder,  15th  February  1837. 

Dear  Friend, — During  this  time  of  prevalent  sickness 

and  mortality  I have  often  travelled  in  thought  to to 

inquire  how  all  there  were,  especially  as  the  last  accounts 
that  I had  were  that  you  had  been  a good  deal  anxious 

about  * . I hope  you  will  not  be  long  of  letting  me 

hear  about  you.  For  though  I know  the  Hand  that  you 
are  in,  yet  I wish  to  know  what  the  lesson  is  that  He  is 
teaching  you  at  present,  that  I may  sympathise  with  you 


250 


LETTERS  OF  THOMAS  ERSKINE . 


1837. 


and  learn  with  you.  We  straiten  our  own  spiritual  educa- 
tion within  limits  which  God  never  intended,  when  we  con- 
fine our  learning  to  His  dealings  with  ourselves  personally, 
instead  of  partaking  in  the  schooling  of  others,  which,  if  it 
did  nothing  else,  would  exercise  and  increase  the  spirit  of 
love.  I have  often  intended  to  write  more  to  you  about 
accepting  our  punishment.  I shall  try  a little  now.  It 
seems  to  me  clearly  the  meaning  of  the  Bible  that  the 
great  things  which  Jesus  Christ  has  done  for  us,  namely, 
His  coming  into  our  flesh,  and  suffering  and  dying  for  us, 
are  only  then  properly  and  fully  beneficial  to  us  when  they 
are  in  a measure  wrought  and  reproduced  in  our  hearts  by 
His  Spirit  within  us.  Thus,  though  He  has  tasted  death 
by  the  grace  of  God  for  every  man,  yet  those  only  who  are 
conformed  to  His  death  have  the  full  blessing.  And 
although  it  is  the  blood  of  Christ  that  cleanseth  from  all 
sin,  it  is  only  when  that  blood  is  sprinkled  on  the  conscience 
of  an  individual  that  that  individual  is  purged  by  it,  so  that 
he  is  fit  to  serve  the  living  God — Bom.  vi.  5-8 ; Heb.  ix. 
14-22.  There  is  one  passage  on  the  subject  that  I would 
particularly  direct  your  attention  to  at  present,  Phil.  iii.  9, 
1 0,  in  which  the  true  righteousness  is  described — the  right- 
eousness which  is  of  God  by  faith.  Now,  the  main  point 
of  this  righteousness  consists  in  being  made  conformable  to 
Christ’s  death.  Now,  what  was  Christ’s  death'?  It  was  a 
willing  surrender  of  Himself  into  the  hands  of  the  Father, 
knowing  at  the  same  time  that  it  was  the  Father’s  pleasure 
to  bruise  Him.  It  was  a willing  pouring  out  of  all  the 
hopes  of  the  flesh  founded  on  the  idea  of  the  continuance 
of  present  things ; it  was  an  acknowledgment  of  the  right- 
eousness of  the  judgment  of  sorrow  and  death,  which,  on 
account  of  transgression,  God  had  laid  on  the  flesh  of  which 
He  had  become  a partaker.  And  at  the  same  time,  while 
it  was  a surrender  of  Himself  in  filial  confidence  into  His 


jet.  48. 


MRS.  STIRLING. 


251 


Fathers  hands,  it  was  also  in  full  assurance  that  He  was 
to  be  gloriously  rewarded,  by  being  raised  triumphantly 
from  the  dead  as  the  new  Head  and  Fountain  of  life  to  the 
Eace,  by  taking  hold  of  whom  every  child  of  Adam  might 
be  saved.  . . . 

And  what  is  the  meaning  of  all  these  beatitudes,  through 
the  Old  and  New  Testament,  on  them  who  receive  the 
Lord's  chastening,  who  receive  His  reproof,  His  instruction 
(taking  the  word  receive  in  the  sense  of  accept,  which  it 
evidently  bears  in  many  places,  as  in  John  i.  12),  but  bea- 
titudes on  those  in  whom  the  outward  work  of  atonement 
is  wrought  inwardly  by  the  spirit  of  Christ  received 
inwardly  ] I may  refer  to  the  Proverbs  from  beginning  to 
end,  and  to  the  Psalms  also,  but  see  especially  xciv.  12, 
the  Sermon  on  the  Mount,  also  Matt.  x.  38,  39,  etc.,  Luke 
vi.,  and  xiv.  26,  27,  and  all  such  passages.  This  is  what  I 
mean  by  accepting  punishment.  The  Paschal  Lamb  was 
truly  and  properly  one  : Christ  our  Passover  is  slain.  But 
yet  it  was  to  be  slain  in  each  house  of  Israel : mark  that. 

Dear  friend,  you  little  can  understand  how  often  I think 
of  you.  You  represent  to  me  your  father’s  house  and  your 
grandfather’s;  and  now  whilst  I am  preparing  for  the 
press,  I never  sit  down  to  write  without  thinking  of  the 
most  affectionate  heart  that  ever  beat.  After  a small  num- 
ber sacredly  related  to  me,  I feel  your  father’s  friendship 
cleave  closest  to  my  heart. 

I hope  you  will  understand  what  I have  written,  but  you 
will  need  to  read  it  over  twice  to  do  so — not  that  it  is  diffi- 
cult, but  that  it  differs  from  common  teaching. 

112.  TO  HIS  SISTER  MRS.  STIRLING. 

C adder,  29 th  March  1837. 

My  dear  Christian, — You  will  feel  very  solitary  after 
the  departure  of  your  companions,  dear  Davie  and  her 


252 


LETTERS  OF  THOMAS  ERSKINE. 


1837. 


husband  and  Jemmy;  and  I know  that,  although  you  may 
easily  perhaps  get  another  inmate,  you  will  not  easily  get 
another  heart  such  as  that  one,  into  which  you  may  pour 
yours,  and  out  of  which  you  may  receive  into  yours.  But 
there  is  one — little  as  it  is  known — which  is  the  loving 
Fountain,  from  which  all  such  hearts  as  hers  are  supplied, 
and  which,  with  all  its  greatness  and  majesty,  is  more  tender 
than  even  the  tenderest,  and  more  capable  of  entering  into 
the  untellable  things  which  are  known  to  each  as  a burden, 
in  which  no  brother  but  He  can  share.  . . . — Your  affec- 
tionate brother,  T.  Erskine. 

113.  TO  THE  REV.  ALEX.  J.  SCOTT. 

Cadder,  2,1st  April  1837. 

My  dear  Friend, — I am  much  obliged  to  Mr.  Maurice 
for  sending  me  these  letters,1  which  contain  much  precious 
matter.  I do  not  think  I ever  saw  an  example  of  so  high  an 
appreciation  of  objective  and  formal  Christianity  joined 
with  such  a true  sense  of  the  value  of  what  is  subjective. 
In  fact,  no  one  can  value  the  objective  correctly  who  does 
not  know  the  value  of  the  subjective;  for  it  is  the  sub- 
jective only  that  is  valuable,  and  the  other  is  valuable  as 
conducting  to  it.  I ought  to  have  written  to  you  long  ago. 
Your  letter  to  me  whilst  I was  yet  at  Clifton  was  very  in- 
teresting to  me,  and  I am  happy  to  think  that  the  same 
perception  (and  sensation  too)  of  the  power  and  life  of  the 
argument  of  the  Epistle  to  the  Romans  is  still  continuing 
with  you,  as  I judge  from  my  sister’s  account  of  the 
Sunday  that  they  passed  at  Woolwich. 

I am  getting  on  very  slowly  with  my  work,  but  I am 
getting  on.  I often  feel  fettered  by  not  feeling  myself 
permitted  more  plainly  and  fully  to  introduce  the  final 
purpose  of  God  towards  all  men,  as  the  explanation  of  His 
] Forming  the  volume  on  The  Kingdom  of  Christ. 


JET.  48. 


REV.  ALEX.  J.  SCOTT. 


253 


present  dealings  with  them.  For  instance,  I am  at  this 
moment  at  the  expression,  “ Shall  the  thing  formed  say  to 
Him  that  formed  it?”  etc.  Now  I believe  that  this  word 
is  intended  as  a general  reference  to  the  29th  chapter  of 
Isaiah  (which  speaks  of  the  punishment  of  Israel,  and  the 
sin  which  was  the  cause  of  it),  where  something  like  it 
appears  at  verse  16,  and  that  there  is  a twofold  meaning 
intended.  1st,  Wilt  thou  think  of  blinding  God  with  thy 
vain  reasonings,  as  thou  wouldst  do  to  one  of  thy  fellow- 
creatures,  forgetting  that  thy  Maker  sees  in  thee  that  which 
thou  thyself  art  conscious  of,  namely,  that  thou  hast  been 
living  in  a resistance  to  His  will  ? Shall  the  thing  formed 
speak  a lie  to  him  who  knows  all  about  it  ? And  secondly, 
And  now  that  thou  hast  corrupted  thyself,  wilt  thou  dispute 
with  thy  Creator  about  the  best  way  of  dealing  with  thee 
for  purging  thee  and  bringing  thee  back?  The  end  of 
chapter  xxviii.  belongs  to  the  same  subject,  indeed  the 
whole  chapter.  The  Potter  in  Jeremiah  xviii.  is  to  the 
same  purpose.  With  what  perfect  confidence  can  we  look 
upon  men  lying  in  the  hand  of  God,  even  whilst  He  is 
acting  towards  them  as  an  executioner ! If  we  really  re- 
cognise as  true  that  “ all  the  fruit  is  to  take  away  sin,”  and 
that  finally  this  fruit  shall  assuredly  appear.  The  stoppage 
of  the  process  for  the  individual,  whilst  it  is  going  on  only 
for  the  race,  is  a heart-breaking  thought. 

I have  been  living  perfectly  alone  since  ever  I returned 
from  Clifton.  I took  influenza  almost  immediately,  and 
have  been  confined  a tolerably  close  prisoner  till  the  present 
time,  in  a house  full  of  remembrances  and  shadows,  but 
inhabited  only  by  myself  and  two  or  three  servants,  with 
whom  I have  the  fellowship  of  great  kindness.  I have  been 
reading  Plato  with  immense  interest  and  astonishment.  In 
Gorgias  I find  the  doctrine  of  the  atonement  in  its  principle 
applied  to  the  conscience,  better  than  in  any  religious  book  I 


254  LETTERS  OF  THOMAS  ERSKINE.  1837. 

ever  read.  I mean  the  principle  of  “ accepting  punishment,” 
which  is  the  fond  of  the  doctrine.  I have  also  been  reading 
Augustine  with  pleasure,  and  finding  in  him  not  only  living 
water,  but  also  many  things  in  his  forms  of  thought  and 
interpretation,  much  more  real  and  less  conventional  than 
the  system  of  those  who  have  built  upon  his  foundation. 

After  being  so  long  myself  of  writing  to  you,  it  is  scarcely 
reasonable  to  press  for  a letter,  but  if  you  knew  how  much 
I value  your  letters,  you  would  not  grudge  me  them, 
especially  in  my  present  loneliness.  Will  you  give  my 
affectionate  fraternal  regards  to  your  sister  and  Mrs.  Scott, 
and  thank  Mr.  Maurice  for  me.  From  what  I heard  in  a 
Quaker  church  which  I went  to  in  my  way  down  from 
Clifton,  I could  suppose  that  the  seceding  or  evangelical 
party  amongst  them  are  very  truly  described  by  Mr. 
Maurice,  and  are  in  fact  conventionalists,  to  a certain 
degree  at  least. — Yours  affectionately,  T.  Erskine. 

114.  TO  HIS  SISTER  MRS.  STIRLING. 

Carder,  2 d May  1837. 

Dear  Christian, — How  fast  the  months  pass  away! 
Here  is  May  again.  To-morrow  it  will  be  two  years  since 
I led  my  mother  up-stairs  to  see  our  dear  Ann  P.  enter 
into  glory ; and  the  following  day  it  will  be  thirty-three 
years  since  our  sister  Ann  had  her  bonds  loosed. 

Our  fathers — where  are  they  “ He  hath  concluded  all 
under  unbelief,  that  He  might  have  mercy  on  all.,> 
Wonderful  words ! describing  the  working  of  Him  whose 
name  is  Wonderful,  Counsellor.  . . . 

115.  TO  THE  SAME. 

C adder,  Friday , 23c?  June  1837. 

...  I propose,  as  soon  as  I have  finished  my  book  and 
received  Davie  home,  to  go  south.  I am  writing  my  con- 
clusion, and  I find  it  very  difficult  to  say  what  I wish  to 


JET.  48. 


TO  MRS.  STIRLING . 


255 


say,  without  giving  more  offence  than  is  necessary.  From 
the  way  in  which  the  first  half  of  the  book  was  written — 
by  fits  and  starts — I am  afraid  that  it  will  have  very  great 
faults  as  a work.  It  is  also  deficient  in  arrangement  and 
in  proportion ; which  will  make  it  drag  in  the  reading,  to 
all  except  those  who  are  really  interested  in  the  subject. 
And  then  it  is,  throughout,  in  direct  opposition  to  the 
received  views  of  Christianity.  So  that  I cannot  doubt 
but  that  the  most  truly  religious  people  in  the  land  will  be 
startled,  and  even  shocked,  by  many  things  in  it.  And  then 
there  is  not  a break  or  a chapter  in  the  whole  book ; it 
goes  on  as  if  in  one  sentence,  through  550  pages;  which 
of  itself  would  make  even  the  most  interesting  book  heavy 
and  dull.  . . . 

Did  you  ever  see  such  delicious  weather  % It  is  like  the 
weather  of  our  youth,  which  seems  to  me  always  to  have 
been  far  superior  to  anything  that  I have  experienced  since. 
I remember  the  last  vacation  that  James  and  I spent  at 
Cardross  with  our  little  dog  Jemmy.  I had  not  been  well, 
and  we  came  out  before  the  regular  time ; they  were  cutting 
the  lawn  for  hay,  and  I remember  my  uncle  and  aunt  walk- 
ing amongst  the  hay-makers,  looking  so  kind  and  so  vener- 
able, and  so  much  loved  and  so  much  honoured.  . . . 

116.  TO  THE  SAME. 

C adder,  28 th  July  1837. 

My  dearest  Christian, — . . . Yesterday  I read  an 
article  in  a late  Number  of  the  Quarterly  on  Cathedral 
Establishments.  It  is  written  by  one  who  is  both  a sweet 
singer  and  a wise  man  of  Babylon.  There  is  much  in  it 
which  Burke  himself  might  have  written ; but  it  proves 
that,  although  the  views  and  intentions  of  the  Church  party 
are  most  disinterested  and  patriotic — and  religious,  1 may 
add, — yet  these  views  are  most  markedly  confined  to  the 


256  LETTERS  OF  THOMAS  ERSKINE.  1837. 

improvement  of  the  flesh,  and  the  building  up  of  the 
national  character,  by  the  outward  operation  of  institutions. 
The  Church  of  England  is  a beautiful  thing,  but  it  is  very 
unlike  the  carpenter’s  Son  and  the  fishermen  of  Galilee. 
In  these  latter  was  exhibited  the  power  of  spiritual  truth, 
and  of  faith,  which,  in  the  absence  of  all  outward  support, 
took  hold  of  God.  In  the  former  there  is  a wise  and  well- 
proportioned  combination  of  outward  supports.  And 
accordingly  the  advocates  of  the  Church  of  England  always 
go  back  to  the  Jewish  theocracy  as  their  model,  forgetting 
that  that  was  a type  of  the  spirit  rising  out  of  the  crucified 
flesh.  And  yet,  as  a political  event,  I should  regard  the 
overthrow  of  the  Church  of  England  as  the  opening  of 
floodgates  to  let  the  universal  confusion  on  the  nation. 
The  Lord  is  our  shepherd,  we  shall  not  lack.  . . . — Most 
affectionately  yours,  T.  E. 

117.  TO  THE  REV.  A.  J.  SCOTT. 

C adder,  3 d August  1837. 

My  dear  Friend, — I have  received  a request  from  a 
friend  of  mine  in  Geneva,  who  is  engaged  in  compiling  a 
History  of  the  Reformation,  to  send  him  some  books  on  the 
subject  of  the  Reformation  in  England  and  Scotland.  The 
man  who  wants  them  is  Merle,  one  whom  I love  much. 
Mrs.  Rich  knows  him  under  the  name  of  “ Mon  bmve 
Henri,"  and  I should  like  well  to  put  something  in  his 
hands  which  would  really  help  him  in  this  matter.  . . . 

I have  met  with  a striking  passage  in  a preface  to  some 
treatises  of  Dr.  H.  More  of  Cambridge,  relating  to  “ Divine 
Sagacity,  a principle  antecedaneous  to  successful  reason  in 
contemplations  of  the  highest  concernment.  A principle 
more  noble  and  inward  than  reason  itself,  and  without 
which  reason  will  falter,  or  at  least  reach  but  to  mean  and 
frivolous  things.”  “I  have  a sense  of  something  in  me 


JET.  48. 


REV.  ALEX.  J.  SCOTT. 


257 


while  I thus  speak,  which,  I must  confess,  is  of  so  retruse 
a nature  that  I want  a name  for  it,  unless  I adventure  to 
term  it  Divine  Sagacity,  which  is  the  first  rise  of  successful 
reason,  and  without  which  a man  is,  as  it  were,  in  a thick 
wood,  and  may  make  infinite  promising  attempts,  but  can 
find  no  open  champaign  where  one  may  freely  look  about 
him  every  way  to  rreSiov  tt) 9 dXrjOeias >. 

“ It  is  with  us  as  in  the  universe,  for  it  is  the  same 
numen  in  us  that  moves  all  things,  and  the  beginning  of 
reason  is  not  reason,  but  something  better.”  Your  quota- 
tion from  Whewell  was  recalled  to  me  by  this.  Give  my 
affectionate  regards  to  your  sister.  Let  me  hear  how  she 
is.  Is  she  taking  hold  of  that  strength  which  is  peace  to 
those  who  hold  it  ? Is  she  looking  to  the  end  of  the  way, 
and  through  confidence  in  the  wisdom  of  the  Guide,  already 
by  anticipation  consciously  recognising  the  suitableness  of 
the  way  to  the  end?  This  is  the  time  of  the  blood- 
shedding,  and  salvation  is  through  faith  during,  and  in  the 
purpose  of,  the  blood-shedding.  What  a wonderful  out- 
ward diversity  there  is  in  our  lots ! 

Farewell,  dear  friends. — Yours  most  truly  and  affection- 
ately, T.  Erskine. 


r 


258 


LETTERS  OF  THOMAS  ERSKTNE. 


1825. 


CHAPTER  IX. 

Letters  of  Sympathy  and  Consolation. 

118.  TO  MRS.  MONTAGU. 

Linlathen,  Dundee,  23d  August  1825. 

May  the  Lord  Himself  be  your  comforter  and  your  joy, 
my  dear  Mrs.  Montagu.  Spiritual  comfort  is  to  be  sought 
and  (blessed  be  His  name)  is  to  be  found  in  Him.  He  is 
the  fountain,  and  He  says  Himself:  Ho,  every  one  that 
thirsteth,  come  to  this  fountain.  But  it  is  not  flesh  and 
blood  that  can  show  us  the  way  to  that  fountain.  He  will 
for  this  also  be  inquired  of  by  us. 

Among  many  causes  which  intercept  or  interrupt  spiritual 
joy,  I think  that  there  is  one  which  is  not  generally  attended 
to,  and  it  is  this,  we  sometimes  make  it  too  much  our  object. 
If  we  do  anything  in  religion,  as  well  as  in  worldly  pursuits, 
with  the  direct  purpose  of  being  happy,  we  are  almost  sure 
of  disappointment.  A general  view  of  happiness  connected 
with  the  favour  of  God  is  what  the  Scripture  holds  out  to 
us ; but  if  the  happiness  occupies  our  desires  more  than  the 
will  of  God,  we  shall  find  our  loss  in  it.  We  must  seek 
duty  rather  than  happiness ; we  must  seek  to  please  God 
rather  than  to  have  spiritual  enjoyments.  This  is  the  safe 
road.  What  wilt  thou  have  me  to  do  or  suffer  'l  We  are 
in  the  wilderness,  my  dear  sister,  and  our  business  is  to 
follow  the  pillar  of  fire.  This  is  all  our  business.  Let  us 
spare  our  anxious  hearts  a needless  care.  Oh  what  a quiet 


JET.  3 6. 


MADAME  VERNE  T. 


259 


peaceful  walk  it  would  be  were  we  fully  faithful  to  our 
pillar ! The  Lord  is  my  light  and  my  salvation,  my  pillar 
of  fire  that  gives  me  guidance  and  assures  me  safety;  whom 
shall  I fear  ? Oh,  it  is  easy  to  write  or  say  this.  May  the 
Lord  put  His  fear  in  our  hearts,  that  we  depart  not  from 
Him — His  fear,  not  the  fear  of  Him,  but  the  fear  of  losing 
Him,  and  so  losing  ourselves. 

119.  TO  MADAME  VERNET. 

4 th  June  1825. 

My  dear  Friend, — Though  I feel  that  the  voice  of 
human  consolation  is  absolutely  nothing  in  a grief  like 
yours,  yet  I cannot  but  express  to  you  how  deeply  I condole 
with  you,  and  how  earnestly  I desire  for  you  that  He  who 
alone  can  comfort  may  comfort  you  and  your  mourning 
family,  and  sanctify  to  you  this  solemn  and  heartrending 
event.  “ Be  still  and  know  that  I am  God.”  Within  a 
month  God  has  taken  from  you  your  father  and  your  son, 
but  it  is  God — the  God  of  love,  the  God  who  so  loved  the 
world  as  to  give  His  only-begotten  Son  to  die  for  it.  Let 
your  wounded  spirit  rest  on  this.  Here  is  a balm  for  the 
broken  heart.  Take  refuge  in  God.  Abide  in  Him. 
Trust  in  Him  and  you  shall  not  be  disappointed  or  con- 
founded. He  who  restored  to  life  the  son  of  the  widow  at 
Nain  (Luke  vii.)  was  standing  by  your  son  at  the  awful 
moment,  and  ordered  every  circumstance.  He  loved  your 
son  as  He  loved  the  son  of  that  widow,  and  if  it  were  good 
for  him  and  for  you,  would  restore  him  as  He  did  the  other. 
He  loved  your  son,  for  He  made  him  and  died  for  him,  and 
He  says  to  you  as  He  did  to  that  mourning  mother,  “ Weep 
not.”  Oh,  what  a word  is  that,  coming  from  the  heart  of 
omnipotent  love ! Oh,  may  He  graciously  speak  to  you 
Himself,  and  say,  “ Be  of  good  cheer,  it  is  I ; be  not  afraid. 
Daughter,  be  of  good  cheer,  thy  sins  are  forgiven  thee.” 


260 


LETTERS  OF  THOMAS  ERSKINE. 


1825. 


And  may  He  open  the  ears  of  your  heart,  that  you  may 
hear  His  voice  and  feel  the  sweetness  and  the  power  of 
His  consolation.  Trust  your  son  with  unhesitating  con- 
fidence in  the  hands  of  our  Lord  Jesus  Christ ; His  hands 
are  kind  and  tender  hands.  Your  affection  for  your  son 
is  only  a faint  shadow  of  the  fatherly  love  of  God.  Leave, 
then,  all  your  anxieties  in  regard  to  him  with  God,  and 
receive  this  event  as  an  invitation  to  yourself  and  your 
family  to  enter  into  a closer  communion  with  Him.  I 
know  that  I cannot  enter  fully  into  the  feelings  of  a mother, 
but  I am  persuaded  that  there  is  not  a pang  the  heart  can 
endure  which  may  not,  by  the  blessing  of  God,  become  the 
seed  of  holiness  and  happiness.  Our  way  to  the  heavenly 
city  lies  through  a wilderness,  through  a vale  of  tears,  and 
our  Master  walked  this  road  before  us.  He  was  a man 
of  sorrows  and  acquainted  with  grief  whilst  on  earth,  and 
now  He  reigns  in  the  blessedness  of  God.  This  double 
inheritance  He  leaves  to  His  people  : “ If  we  suffer  with 
Him,  we  shall  also  reign  with  Him.” 

Oh,  my  dear  friend,  my  heart  bleeds  for  you,  although  I 
know  that  all  things  work  together  for  good  to  those  who 
love  God.  And  your  husband — may  the  Holy  Spirit,  the 
Comforter,  show  to  his  soul  the  unspeakable  love  of 
Christ,  and  turn  his  natural  sorrow  into  spiritual  joy. 
And  your  other  children,  may  they  all  seek  and  find  a 
brother  in  their  Saviour.  God’s  end  in  afflicting  is  to 
draw  us  to  Himself  and  to  make  us  partakers  of  His  holi- 
/ ness  (Heb.  xii.),  to  show  us  the  vanity  and  insufficiency  of 
created  things,  and  thus  to  lead  us  to  choose  Himself  for 
our  portion.  Nothing  can  separate  us  from  His  love. 
Oh,  precious  words ! Let,  then,  this  love  be  the  great 
desire  and  perpetual  prayer  of  our  souls.  Let  the  language 
of  our  heart  be,  “ Whom  have  we  in  heaven  but  Thee  'i  and 
there  is  none  upon  earth  that  we  desire  beside  Thee.” 


<®T.  39. 


MADAME  VERNE  T. 


261 


“ Give  what  Thou  canst ; without  Thee  we  are  poor, 

And  with  Thee  rich,  take  what  Thou  wilt  away.5’ 

God  is  all.  We  are  His.  He  ought  to  be  the  first  and 
the  last  in  our  hearts.  Let  Him  then  take  His  great 
power  and  reign  within  us.  This  alone  is  peace;  this 
alone  is  heaven.  I beg  to  be  remembered  by  you  all  as  a 
friend  who  is  willing  to  weep  with  you,  though  he  cannot 
comfort  you. 

120.  TO  MADAME  VERNET. 

May  1828. 

....  I have  spent  my  day  with  mourners  of  no  com- 
mon kind.  I meet  many  mourners,  but  I have  rarely 
met  with  a more  touching  grief  than  theirs.  Their  names 
are  Mr.  and  Mrs.  Boswell.1  He  is  one  of  my  earliest 
acquaintances,  though  there  has  been  friendship  between 
us  only  for  the  last  few  years.  His  wife  has  been  long 
a much-loved  friend  of  my  sister-in-law.  They  were  in 
Edinburgh  a few  days  ago,  and  spent  some  time  with 
us  to  our  great  satisfaction.  They  then  went  into  the 
country.  In  less  than  a week  after  we  had  seen  them,  we 
heard  a report  that  Mrs.  B.  had  fallen  from  her  horse,  and 
had  sustained  a serious  injury.  I went  immediately  to 
them,  and  found  that  the  case  was  as  bad  as  possible  : the 
injury  was  on  the  head,  she  had  suffered  a concussion  of 
the  brain,  and  from  the  moment  of  the  fall  to  that  time 
she  had  been  almost  entirely  insensible.  He  had  carried 
her  motionless  and  senseless  to  the  nearest  cottage,  and 
there  she  had  lain  ever  since  with  scarcely  a ray  of  hope 
of  recovery.  When  I came  in  he  took  me  by  the  hand, 
and  said  to  me,  “ Her  soul  is  safe,  blessed  be  God.  I am 
satisfied  that  death  will  be  to  her  a great  gain,  and  I feel 
I need  this  blow.  I have  been  at  a distance  from  God  of 


1 Of  Balmuto,  near  Kirkcaldy. 


262 


LETTERS  OF  THOMAS  ERSKINE. 


1828. 


late,  and  occupied  more  with  the  gifts  than  the  Giver,  and 
it  is  thus  that  He  chastens  me,  to  draw  me  back  to  Him- 
self, and  at  the  same  time  calls  her  ripened  spirit  to  glory.” 
I felt  then  the  supernatural  power  of  the  gospel ; it  brings 
the  strength  of  God  to  the  support  of  man.  Mr.  B.  told 
me  that  he  was  quite  satisfied  when  the  event  took  place, 
that  God  would  enable  him  to  resign  himself  entirely  to 
the  wisdom  and  love  that  orders  all  things,  but  that,  in  the 
meantime,  he  felt  very  anxious  and  agitated,  whilst  it  was 
yet  undetermined.  I went  to  him  again  to-day,  and  I saw 
her ; she  was  a sweet  and  true  and  humble  follower  of  the 
Lamb.  Oh,  how  her  outward  form  was  changed  ! and  how 
full  of  consolation  did  that  conviction  appear  to  me  that  her 
soul  is  safe,  she  is  in  the  Ark ; the  storms  may  rage,  but 
nothing  can  hurt  her ; she  is  a branch  of  the  true  vine,  she 
has  rested  her  soul  on  the  love  of  God  in  Christ  Jesus. 
Yes,  there  is  a reality  in  the  things  of  religion,  and  all 
other  things  are  shadows.  God  is  really  near  to  those  who 
trust  in  Him,  and  puts  light  into  their  souls  even  when 
everything  around  them  looks  dark.  I am  persuaded  that 
God  speaks  peace  within  her  even  now  when  all  the  powers 
of  her  mind  seem  suspended.  She  has  a calm  upon  her, 
unlike  an  earthly  calm  : it  is  a gift  from  a Father  to  a 
child.  Oh,  how  sweet  everything  is,  which  is  felt  to  come 
from  Him  ! She  knew  me  when  I entered,  and  stretched 
out  her  hand  to  me,  though  she  could  not  articulate  any 
words.  It  was  an  overwhelming  spectacle ; there  was 
the  husband,  and  there  were  brothers  and  sisters 
weeping,  and  there  was  another  there,  whom  our  eyes  of 
flesh  saw  not,  who  partook  of  the  affliction,  and  who,  I trust, 
will  sanctify  it  to  all  our  souls.  My  dear  friend,  you  are 
a mourner.  I tell  you  this  story,  as  a story  of  your  own 
family,  for  they  are  your  brothers  and  sisters  in  Christ, 
and  in  sorrow,  and  in  hope. 


JET.  39. 


MADAME  VERNET. 


263 


Madame  writes  that  she  is  much  alone,  and  it  is  perhaps 
good  for  her  to  be  alone.  The  real  teacher  is  the  Spirit 
of  God ; man  darkens  counsel  by  words  without  know- 
ledge, and  the  heart  that  would  learn  from  God  must  be 
alone  with  God.  He  is  the  only  teacher,  as  He  is  the 
only  portion  of  the  soul.  And  how  prone  is  the  poor 
blind  soul  to  go  after  other  teachers,  and  other  portions ; 
and  thus  to  cast  away  the  only  good  of  which  it  is  capable, 
— the  pearl  of  great  price.  Atheism  is  deeply  rooted  in 
the  corrupt  nature  of  man.  Don’t  you  feel  it  so  ? It 
seems  a strange  question.  Do  you  believe  in  a God  ] — and 
yet  how  few  do  believe  this  simple  truth  to  any  practical 
effect ! No  man  really  believes  in  God  until  God  reveals 
Himself  to  his  soul.  He  says,  “Look  unto  me  and  be  ye 
saved,  all  ye  ends  of  the  earth.”  Yet  who  looks  $ I won- 
der at  myself,  and  at  my  fellow^creatures,  that  we  should 
in  the  midst  of  our  sins  and  sorrows,  have  heard  of  the 
love  of  God  in  giving  His  own  Son  for  us,  as  a sufficient 
and  almighty  deliverer  from  sins  and  sorrows,  and  that, 
after  having  heard  this,  we  should  have  our  thoughts 
occupied  by  anything  else  except  this  condescending  good- 
ness, and  this  great  salvation.  Surely  if  we  believed  it, 
our  hearts  would  be  filled  by  it, — what  else  is  there  for 
us  to  care  about  or  think  about  ? We  are  on  the  borders 
of  eternity,  and  everything  which  is  not  eternal  is  unworthy 
of  our  occupation.  I rejoice  in  your  nearness  to  God,  and 
in  His  nearness  to  you  and  to  your  dear  daughter ; and  I 
desire  with  my  whole  soul  to  bless  Him  for  that  precious 
truth  which  He  has  revealed  to  us  in  the  gospel,  even  that 
He  hath  loved  us  with  an  everlasting  love — that  He  hath 
taken  upon  Himself  our  nature  and  the  burden  of  our 
transgressions,  that  we  might  be  cleansed  from  guilt,  and 
that  we  might  be  persuaded  to  confide  in  Him,  and  to  cast 
ourselves  and  our  concerns  for  time  and  for  eternity  on 


264 


LETTERS  OF  THOMAS  ERSKINE . 


1828. 


His  fatherly  care,  that  we  may  walk  with  Him  in  peace 
through  this  wilderness,  and  live  with  Him  in  eternal  glory 
hereafter.  You  say  that  M.  suffers  in  the  presence  of  her 
God  and  at  the  feet  of  her  Saviour.  Blessed  be  His  holy 
name  for  the  grace  given  unto  her,  for  in  His  presence 
darkness  becomes  light,  and  crooked  things  straight.  A 
few  hours  will  level  all  distinctions,  as  a poor  dying  friend 
of  mine  said  the  other  day ; they  will  level  all  small  passing 
distinctions  of  earthly  joy  and  earthly  sorrow,  and  they 
will  establish  the  great  distinction  between  the  children  of 
light  and  the  children  of  darkness ; and  even  now  we  in 
some  measure  enter  into  eternity  when  we  feel  ourselves 
in  the  presence  of  our  God  : “ Thou  art  my  hiding-place !” 
Oh  what  a hiding-place  ! There  may  be  loud  storms  and 
boisterous  waves  without,  but  in  that  hiding-place  there 
is  peace — a peace  passing  understanding.  This  is  the 
substantial  reality, — my  God  loves  me, — His  arms  at  this 
moment  support  me, — His  kindness  at  this  moment  cheers 
my  heart.  . . . 

Let  us  live  on  the  brink  of  eternity,  waiting  the  coming 
of  our  Lord,  for  He  will  come  and  will  not  delay ; and 
until  He  calls  us  hence,  let  us  learn  to  know  His  voice 
as  He  speaks  to  us  in  His  word  and  in  His  providence. 
We  make  great  distinctions  amongst  events  and  duties, 
we  call  some  important  and  others  trifling ; but  God  is  in 
every  one  of  them,  and  where  He  is  nothing  can  be  trifling, 
all  is  full  of  deep  and  solemn  interest,  because  all  is  full  of 
God  : “Open  thy  mouth  wide  and  I will  fill  it”  (Ps.  lxxxi.  11). 
Lord,  open  thou  the  mouths  of  our  hearts  and  feed  us  with 
thine  own  love, — with  Thyself,  thou  art  the  bread  of  life. 
Dear  friend,  may  the  presence  of  God  be  your  dwelling- 
place.  May  He  shine  on  your  soul  and  be  to  you  a sun,  and 
a shield,  and  a fountain  of  living  waters.  I think  of  you 
all  daily  when  I look  up  to  my  God,  and  then  I think  of 


JET.  39. 


MADAME  VERNE  T. 


265 


the  balm  that  is  in  Gilead,  and  of  the  Physician  that  is 
there,  and  how  He  was  anointed  expressly  to  bind  up  the 
broken-hearted,  and  to  comfort  all  who  mourn.  May  He 
teach  you  with  a deeper  conviction  that  no  created  good 
can  be  the  portion  of  the  soul.  . . It  is  such  a comfort  to 
me,  in  thinking  of  your  distresses,  to  remember  that  you 
know  why  distresses  are  sent,  and  that  you  can  pray  and 
open  your  heart  to  God  and  stay  yourself  upon  Him.  We 
all  acknowledge  and  believe  that  God  gives  help,  and  yet 
we  often  remain  unhelped.  God  gives,  but  man  often  loses 
the  benefit  of  the  gift  by  not  knowing  how  to  receive  it. 
We  may  have  just  thoughts  and  striking  thoughts  of  God’s 
love  to  us,  and  of  His  will  to  help  us,  and  yet  in  the  hour 
of  trial  we  may  find  that  we  had  been  deluding  ourselves 
with  thoughts  instead  of  faith  and  principles,  amusing  our 
fancies  instead  of  feeding  our  souls.  We  need  humility 
and  meekness,  and  the  spirit  of  affectionate  clinging  depen- 
dence. This  is  the  spirit  in  which  alone  we  can  receive 
God’s  help.  “ The  scorner  seeketh  wisdom  and  findeth  it 
not,” — it  is  a solemn  word,  he  seeks  wisdom  and  he  seeks  it 
in  vain,  because  he  is  not  a humble  receiver,  but  would 
draw  his  wisdom  from  himself,  he  is  a scorner.  There  is 
another  also  who  seeks  wisdom,  who  wishes  to  be  wise  and 
good,  and  wishes  in  vain,  “ L7ame  du  paresseux  ne  fait  que 
souhaiter  et  il  n’a  rien,  mais  l’ame  du  diligent  sera  en- 
graiss6e.”  These  words  are  to  be  kept  in  mind  when  we 
read,  “ Ask  and  ye  shall  receive,  seek  and  ye  shall  find.” 
We  may  ask  and  seek  in  a wrong  way,  proudly  or  indo- 
lently, and  then  we  ask  and  seek  in  vain.  What  a fear- 
ful thing  it  is  to  exclude  ourselves  by  the  sin  of  our  hearts 
from  that  largest  promise,  “ Seek  and  ye  shall  find.”  By 
thinking,  men  in  general  mean  something  very  like  talking 
to  themselves,  whereas  the  true  thinking  is  listening  to 
God’s  voice, — “ fCcoute,  et  ton  ame  vivra.”  God’s  desire  for 


266 


LETTERS  OF  THOMAS  ERSKINE. 


1828. 


us  is,  not  that  we  should  have  thoughts  on  holiness,  but 
that  we  should  be  holy,  and  so  life  is  God's  plan  of  edu- 
cation to  train  us  in  holiness — to  train  us  to  have  to  do 
with  Him  in  everything,  and  to  see  and  love  and  choose 
His  will  in  everything.  Habite  la  terre  et  nourris  toi  de 
la  vdritd, — there  is  a will  of  God  revealed  to  us  in  every- 
thing which  is  truth,  the  manna  of  the  wilderness, — le 
pain  quotidien  which  our  Lord  teaches  us  to  ask,  the 
bread  that  cometh  down  from  heaven  from  our  Father. 

Oh  what  an  unspeakable  difference  there  is  often  between 
the  practical  will  and  the  theoretical  will ! Every  man  ap- 
proves of  that  which  is  right,  and  even  chooses  it,  whilst 
it  is  at  a distance,  and  demands  no  sacrifice  from  him ; but 
when  it  is  close  to  him  and  demands  the  sacrifice  of  his 
humour  or  pride  or  self-will  in  any  form,  then  is  the  trial. 
He  whose  true  desire  it  is  to  get  free  from  pride  and  humour 
and  self-will  will  welcome  the  call,  et  regardera  comme  un 
sujet  de  joie  d'etre  expos6  a une  telle  dpreuve,  whilst  the 
mere  speculator  will  carry  his  theory  with  him,  but  will 
refuse  to  take  up  his  cross  and  follow  Jesus.  Man  is 
always  standing,  like  the  ass  which  the  disciples  of  Jesus 
were  sent  for,  at  a place  where  two  ways  meet,  and  these 
ways  are  the  broad  way  and  the  narrow  way — he  is  always 
in  the  one  or  the  other,  but  he  may  always  go  by  a single 
step  out  of  the  one  into  the  other;  they  are  near  each 
other,  separated  only  by  a will.  . . . 

It  comes  very  near  to  my  frequent  experience,  the 
danger  of  substituting  knowing  good  for  being  good.  . . . 

How  precious  is  the  love  of  God ! Well  may  our 
souls  say  with  David,  “ Thou  art  my  portion,  0 Lord  ! ” 
It  is  this  love  that  sweetens  all  other  loves,  even 
to  those  who  do  not  perceive  it,  nor  apprehend  its 
presence ; but  whether  perceived  or  not,  it  is  there,  giving 
an  idea  of  something  above  self,  and  above  perishing  flesh, 


JET.  39. 


MISS  RACHEL  ER SHINE. 


2G7 


even  to  those  who  seem  to  be  following  a mere  natural 
impulse.  The  very  husks  which  the  swine  do  eat,  and 
which  the  prodigals  of  the  earth  devour  so  greedily,  are 
yet  flavoured  by  His  heavenly  presence.  Oh,  why  should 
any  one  be  content  to  take  the  husk  when  the  love  of  God, 
that  food  of  angels,  that  meat  of  J esus  Himself,  is  given  to 
us,  contained  in  the  husk  ! But  spiritual  things  are  only 
spiritually  discerned,  and  if  we  live  not  in  the  spirit,  we 
must  take  the  husks  alone,  rejecting  that  which  the  husks 
contain.  How  common  is  this  sin,  this  folly,  even  in  the 
children  of  the  kingdom,  who  have  learnt  to  know  their 
Father's  voice  in  some  measure  ! Every  event  of  life,  every 
circumstance  of  our  lot,  is  a husk  containing  precious  food, 
— instruction  in  righteousness,  communion  with  Jesus, — 
and  yet  how  much  of  life  we  receive  as  a mere  husk,  without 
seeking  for  or  receiving  the  hidden  sweetness  ! Is  it  not 
overwhelming  to  think  how  the  Father's  heart  must  be 
grieved  by  this  stupid  and  miserable  carnality  in  His  chil- 
dren, which  shuts  them  out  of  so  much  profit  and  enjoy- 
ment to  their  souls  ! 

121.  TO  MISS  RACHEL  ERSKINE. 

2 d May  1828,  12  o'clock. 

My  dear,  dear  Cousin  Bachel, — . . . I have  seen 
Mrs.  Boswell, — a sweet  sight.  She  told  me  that  she  could 
neither  think  nor  speak  much,  but  “ I have  had  one  great 
mercy,"  she  said ; “ when  my  friends  thought  that  I was 
suffering  a great  deal,  I was  suffering  nothing,  but  on  the 
contrary  I was  enjoying  a great  deal.  The  presence  of 
the  Saviour  was  always  with  me,  and  the  impression  of 
the  last  time  I was  at  the  Lord’s  Supper,  when  my  hus- 
band was  on  one  side  and  my  brother  on  the  other." 
This  was  at  a time  when  she  seemed  perfectly  shut 
against  all  impressions  except  pain,  when  her  mind  could 


268 


LETTERS  OF  THOMAS  ER SHINE. 


1828. 


not  act  at  all ; but  God  was  with  her,  and  when  no  other 
voice  could  reach  her  He  spoke  a word  of  peace  into  her 
heart.  Gracious  Father  ! He  had  made  her,  and  He  could 
comfort  her.  Yea,  He  did  comfort  her — He  did  her  no 
hurt.  I cannot  tell  you  how  much  this  demonstration  of 
divine  tenderness  has  struck  me.  Oh  that  it  might  strike 
deep  roots  and  bear  fruits  of  humble  confiding  love ! I 
don’t  remember  whether  or  not  I mentioned  to  you  another 
circumstance  with  regard  to  her.  When  her  mind  first 
began  to  return,  her  maid  read  to  her  some  psalm,  and 
when  some  of  the  family  came  in  afterwards,  she  said, 

“ has  been  reading  something  to  me  out  of  some 

book.  I don’t  know  what  it  was,  but  it  has  been  a great 
comfort  to  me.”  How  many  people  know  what  they  read, 
but  get  no  comfort ! She  did  not  know  what  was  read,  but 
she  got  comfort.  Had  she  not  the  better  portion  ? Oh 
this  boasted  intellect  has  little  to  do  with  God  or  comfort. 
On  the  contrary,  it  seems  to  me  a drawback.  The  principle 
by  which  the  creature  knows  the  Creator  is  not  intellect, 
it  is  something  much  higher  and  much  deeper.  It  is,  I 
believe,  nothing  else  than  the  spirit  of  God  in  man  that 
knows  God.  It  is  the  gift  of  God — the  free  unearned  gift 
of  God.  “ Open  thy  mouth  wide,  and  I will  fill  it.”  May 
the  Lord  open  our  hearts  and  pour  in  the  blessing  abun- 
dantly ! 


122.  TO  MADAME  DE  STAEL.1 

January  1828. 

What  can  I say  to  you  but  that  the  Lord  hath  done  it  ? 
His  hand  has  been  heavy  on  you,  but,  blessed  be  His  name, 
He  has  revealed  His  love  to  you,  and  has  spoken  comfort- 
ably to  your  soul.  Affliction  is  a sacred  enclosure,  where 
the  soul  may  meet  God  alone  ; and  there  I trust  He  has 


1 On  the  death  of  her  husband. 


JET.  39. 


MADAME  DE  STAEL. 


269 


met  with  your  soul,  and  told  you  things  which  flesh  and 
blood  could  not  tell  you.  He  has  promised  His  presence  at 
all  times  to  His  people,  but  in  a special  manner  when  they 
are  passing  through  the  waters  of  affliction.  Let  us  pray, 
“Teach  us  Thy  paths,  0 Lord,  and  do  Thou  lead  us  in 
them.”  What  a wonderful  path  He  has  led  you  this  last 
year ! You  had  no  thought  of  it  as  you  were  entering  upon 
it  fifteen  months  ago,  but  God  had  thought  of  it  and  had 
planned  it.  He  saw  it  then.  His  purpose  no  doubt  was 
to  draw  your  soul  to  Himself — to  make  you  feel  the  empti- 
ness of  the  creature,  and  to  teach  you  that  He  is  Himself 
the  only  satisfying  portion  of  the  soul.  This  is  His  path  ; 
He  gave  you  the  best  earthly  gift — a faithful  friend — a 
friend  to  your  soul — and  He  hath  taken  him  from  you,  after 
your  heart  had  been  knit  to  him.  He  prepared  him  for 
the  inheritance  of  the  saints  in  light,  and  then  He  called 
him  to  enter  on  his  inheritance,  and  thus  delivered  him 
from  an  ensnaring  and  disappointing  and  polluting  world, 
by  the  same  blow  which  made  the  world  a desert  to  you. 

Oh,  do  you  think  that  He  who  wept  at  the  grave  of  Lazarus 
looked  on  your  affliction  unmoved  % No,  no ; His  heart  is 
a heart  of  tenderness,  and  you  have  heard  the  voice  of  His 
consolation  within  your  heart,  “ I have  chosen  you  in  the 
furnace  of  affliction.”  May  the  good  Lord  bless  you  and 
comfort  you,  and  sanctify  unto  you  this  heavy  stroke,  and 
may  He  be  a Father  to  your  child,  and  lead  you  both  safe 
to  the  heavenly  country,  where  the  whole  family  of  God 
shall  meet  again,  never  more  to  part.  Oh  that  the  eyes 
and  ears  of  our  souls  were  opened  that  we  might  see  and 
hear  our  God  in  everything — that  we  might  love  Him  in 
our  friends,  and  hear  His  voice  in  every  event  of  provi- 
dence, and  walk  in  Him,  and  dwell  in  Him,  and  hold  sweet 
counsel  with  Him.  “ Whom  have  we  in  heaven  but  Thee  ? 
and  there  is  none  upon  earth  to  be  desired  beside  Thee.” 


270 


LETTERS  OF  THOMAS  ERSKINE. 


1828. 


When  Daniel’s  three  friends  were  cast  into  the  fur- 
nace, nothing  was  consumed  but  their  fetters;  and  the 
Son  of  God  walked  with  them  in  the  midst  of  the  fire. 
Oh  may  the  kind  purpose  of  God  in  your  affliction  be 
fulfilled;  may  your  fetters  be  consumed, — whatever  in  you 
is  evil  in  His  sight,  whatever  hinders  your  enjoyment  of 
Him,  and  conformity  to  Him.  Nothing  that  is  truly  good 
can  be  lost,  nothing  that  has  God  in  it ; and  so  all  that 
was  really  valuable  in  that  endeared  earthly  relationship  is 
laid  up  for  you,  purified  from  all  taint  of  sin  and  corruption. 
I loved  your  husband  well.  I had  received  from  him  the 
kindness  of  a brother,  and  I can  in  some  measure  conceive 
your  loss.  Pour  out  your  heart  to  your  Lord ; tell  Him  of 
your  sorrows ; tell  him  you  are  but  dust  and  can  bear  no- 
thing, and  ask  Him  to  bear  you  and  your  burden  too.  I 
had  a sweet  letter  from  your  dear  mother.  As  far  as  a 
human  heart  can  sympathise  with  you,  hers  will ; and  as 
far  as  human  sympathy  can  help  you,  hers  will.  Give  her 
my  most  affectionate  regards.  May  your  dwelling  be  in 
God,  and  may  His  peace  and  His  Spirit  be  in  you,  conduct- 
ing you  through  life  unto  His  eternal  joy. 

T.  Erskine. 


123.  TO  MADAME  DE  STAEL. 

Linlathen,  Dundee,  \§th  June  1828. 

My  dear  Friend, — You  have  gratified  and  relieved  me 
very  much  by  your  letter.  I bless  God  for  you  that  your 
spirit  is  now  more  composed,  and  that  though  you  can  still 
see  nothing  in  life  but  sorrow,  you  can  yet  look  upon  it 
calmly.  The  great  lesson  that  we  have  to  learn  here  is  that 
the  Creator  is  the  only  sanctifying  as  well  as  satisfying 
portion  of  the  creature.  And  our  wise  and  loving  Lord 
uses  many  different  ways  and  arguments  to  teach  us  this 


JET.  39. 


MADAME  DE  STAEL. 


271 


lesson,  and  to  put  it  into  our  hearts.  A friend  of  mine 
gave  me  the  other  day  an  idea  of  Christianity  which  struck 
me  and  pleased  me  much.  It  is  this  : God  is  in  all  that 
He  does  and  in  all  that  He  makes  or  sustains,  and  God  is 
Love.  Therefore,  in  truth,  every  event  in  providence,  and 
every  work  of  creation,  is  full  of  holy  love,  because  they  are 
full  of  God.  The  fall  of  man,  the  corruption  of  his  nature, 
consists  in  his  blindness  to  this  element  of  love  which 
pervades  and  fills  all  things.  He  sees  the  things,  but 
he  does  not  see  love  in  them,  and  that  love  is  truly  their 
character  and  essence,  because  it  is  the  character  and 
essence  of  Him  who  is  their  cause  and  their  fountain.  The 
great  practical  difficulty  is  to  believe  constantly  that  God 
is  really  love,  and  that  it  is  with  Him  that  we  have  to 
do  in  everything.  But  He  is  the  hearer  of  prayer,  and 
His  Spirit  can  overcome  all  difficulties,  and  it  is  a blessed 
occupation  to  pray  to  Him  as  to  a Father  who  delights  in 
the  lisping  of  His  children,  and  who  rejoices  over  them  to 
do  them  good.  I trust  that  you  are  seeking  and  longing 
after  the  full  benefit  and  blessing  of  your  affliction. 
According  to  the  severity  of  the  affliction  is  the  greatness 
of  the  benefit,  if  it  is  received  in  a right  spirit — a spirit 
of  prayer,  and  hungering  and  thirsting  after  righteousness. 
We  have  but  one  thing  to  do — to  have  our  wills  grafted 
upon  the  will  of  God,  to  die  unto  self  and  to  live  unto  Him 
who  hath  died  for  us.  Yet  a few  days  and  we  shall  have 
left  present  and  temporal  things,  and  shall  have  entered 
into  eternity.  This  then  is  our  great  concern.  May  the 
Lord  grant  to  you  that  it  may  be  your  one  great  concern 
to  know  and  love  Him  who  inhabiteth  eternity,  and  whose 
love  passeth  knowledge.  And  may  it  be  mine  ! I should 
indeed  like  well  to  see  you  again,  and  the  dear  child  of  my 
dear  friend,  whom  I hope  to  meet  with  again  where  there 
is  no  more  death,  neither  sorrow  nor  crying,  for  the  former 


272 


LETTERS  OF  THOMAS  ERSKINE. 


1828. 


things  shall  have  passed  away.  . . . How  much  dependent 
we  are  upon  space ; a few  miles  separate  us  from  those  we 
love.  . . . Yours,  with  much  affection,  T.  Erskine. 

124.  TO  MADAME  DE  STAEL. 

Ltnlathen,  Dundee,  2 5th  Sept.  1828. 

. . . There  is  one  wish  above  all  other  wishes  that  my 
heart  feels  for  you,  even  that  it  may  please  God  to  reveal 
His  Son  to  you,  that  you  may  know  the  exceeding  greatness 
of  that  love  of  God  in  which  we  live  and  move  and  have 
our  being.  He  hath  given  us  His  Son,  and  with  Him 
He  freely  giveth  us  all  things.  This  is  the  testimony  which 
the  God  of  truth  testifies  concerning  His  Son  to  every  child 
of  Adam,  whether  they  will  hear  or  not.  Those  who 
believe  this  testimony  have  peace  and  assured  hope  of  an 
eternal  glory,  and  whilst  they  are  in  this  world  they  rejoice 
in  that  hope,  and  walk  in  the  light  of  their  Father’s  coun- 
tenance, knowing  that  every  event  which  befalls  them  is 
full  of  His  love,  and  is  a necessary  part  of  that  process  by 
which  He  will  accomplish  His  great  purpose  of  mercy  in 
the  restitution  of  all  things. 

I sent  a work  which  I have  lately  published  to  you,  and 

to . Will  you  tell  that  I wish  to  know  how  it 

suits  her  I wish  to  know  whether  she  finds  it  in  accord- 
ance with  the  Bible.  I should  like  well  to  be  either  at 

or  , to  hold  communion  with  you  about  these 

glad  tidings  of  God’s  love,  and  of  that  sacrifice  which 
hath  expiated  all  sin,  and  of  that  promised  Spirit  which 
is  given  to  those  who  ask  it,  and  which  fills  the  weak, 
empty  creature  with  the  strength  of  the  Creator. 

I think  often  of  the  last  hour  which  I spent  with  you, 
and  I remember  your  calamity  in  the  presence  of  Him 
who  wept  at  the  grave  of  Lazarus,  and  I trust  that  you 


JET.  41. 


MRS.  MONTAGU. 


273 


may  be  taught  the  full  truth  of  that  word,  “ These  light 
afflictions,  which  are  but  for  a moment,  work  out  for  us  a 
far  more  exceeding,  even  an  eternal  weight  of  glory,  whilst 
we  are  led  by  them  to  look,  not  at  the  things  which  are 
seen,  but  at  the  things  which  are  not  seen ; for  the  things 
which  are  seen  are  temporal,  but  the  things  which  are  not 
seen  are  eternal.” 

Oh,  my  dear  friend,  that  God,  who  is  light,  and 
whose  light  is  love,  is  now  present  with  you  and  with 
me ; and  what  hinders  us  from  rejoicing  in  His  light  but 
the  unbelief  of  our  hearts'?  Lord,  open  our  eyes  that 
we  may  see  Thy  Light ! Give  my  love  to  your  boy  ; may 
the  Father  of  mercies  bless  him  and  make  him  His  own 
child  ! . . . Farewell.  The  peace  of  God  be  with  you  ! 

T.  Erskine. 


125.  TO  MRS.  MONTAGU.1 

Broughty-Ferrv,  Dundee,  *lth  January  1830. 

My  dear  Sister  in  the  Lord  Jesus, — I was  much 
struck  by  receiving  from  your  own  hand  the  communica- 
tion of  an  event  so  overwhelming  to  the  natural  feelings 
of  a mother ; and  I felt  assured  that  the  capacity  of  making 
this  communication  in  the  way  you  did  it,  indicated  a great 
blessing  bestowed  upon  your  soul,  through  a channel  in 
itself  not  joyous,  but  grievous.  The  mediatorship  of  Christ 
is  a precious  doctrine.  The  Kingdom  is  in  His  hands, 
and  we  are  privileged  to  receive  nothing  but  what  comes 
from  His  hands  and  bears  His  stamp.  He  is  Himself  the 
Father’s  unspeakable  gift  to  us,  and  now  everything  that 
comes  to  us  comes  through  Him,  and  in  its  passage  through 
His  hands  it  becomes  impregnated  and  saturated  with  that 


1 On  the  death  of  a daughter. 
S 


274 


LETTERS  OF  THOMAS  ERSKINE. 


1832. 


very  love  which  first  gave  Him  to  us,  and  constituted  Him 
a Mediator,  and  nailed  Him  to  the  cross,  and  with  all  the 
holiness  too.  So  let  us  call  nothing  common  or  unclean. 
All  is  holy,  for  all  comes  stamped  with  the  print  of  the 
nail,  which  is  our  King’s  stamp.  And  thus  there  is  in 
everything  a sorrow  and  also  a joy,  which  the  world  under- 
standeth  not, — a sorrow  for  sin,  which  dishonours  God 
and  destroys  souls,  and  a joy  that  God’s  holy  love  is  in 
action  to  destroy  sin,  and  that  His  cause  must  triumph, 
and  that  He  will  be  glorified. 

The  knowledge  of  this  mediatorial  reign  of  our  Lord 
seems  to  me  to  be  in  a very  sweet  and  special  sense  the 
secret  of  the  Lord,  which  is  with  them  that  fear  Him. 
They  will  feel  it  to  be  a right  thing,  that  a world  of  sin 
should  be  a world  of  sorrow,  and  that  a race,  which  had 
gone  away  from  God  into  the  far  country  of  unbelief, 
should  find  it  an  evil  and  bitter  thing  to  do  so.  They 
will  sympathise  with  God,  even  whilst  their  own  souls  are 
torn  by  the  bitter  wages  of  sin,  and  they  will  look  for 
coming  glory. 

My  beloved  friend,  it  was  indeed  a touching  addition  to 
your  former  letter.  She  is  taken  away  from  evil  to  come. 
She  is  in  the  Lord’s  bosom,  who  took  such  as  she  into  His 
arms  and  blessed  them.  Where  are  the  hands  to  which 
you  would  trust  your  dearest  and  your  tenderest,  if  you 
could  not  trust  them  in  those  hands  that  were  pierced  on 
the  cross  for  every  man  % “ Thou  art  my  hiding-place,” 

says  our  great  Head  (for  I read  all  the  Psalms  as  the 
utterances  of  the  great  Head),  and  the  members  have  just 
to  know  where  they  are.  They  have  just  to  know  who  it 
is  in  whom  they  live,  and  move,  and  have  their  being,  in 
order  to  join  with  their  Head,  and  to  say  with  Him 
to  His  Father  and  their  Father,  “ Thou  art  our  hiding- 
place.”  . . . 


^T.  43. 


MRS.  MONTAGU. 


275 


126.  TO  MRS.  MONTAGU. 

Liklathen,  13^A  July  1832. 

My  dear  Sister, — How  much  reason  have  we  to  give 
thanks  to  our  gracious  Father,  when  we  think  of  each  other, 
for  all  the  loving-kindness  which  He  hath  made  to  pass 
before  us  and  to  rest  upon  us.  Blessed  be  His  holy  name 
for  the  love  which  now  embraceth  you  in  Christ  Jesus  — 
for  those  everlasting  thoughts  of  love  which  are  now 
providing  for  all  that  you  need,  and  for  the  accomplishment 
of  the  purpose  of  God’s  high  calling  in  you,  though,  if  need 
be,  it  is  through  much  suffering  in  the  flesh.  Christ  hath 
finished  a work  which  delivers  all  who  know  it  from  that 
bondage  which  consists  in  the  fear  of  death,  and  in  Him 
and  in  His  work  is  our  completeness ; for  He  is  the  Father’s 
gift  to  us,  and  in  Him  dwelleth  all  the  fulness  of  the 
Godhead  bodily ; therefore  are  we  complete  in  Him,  for 
in  Him  we  possess  all  things — life  and  death  and  all  things 
— yea,  God  Himself.  Thus  we  have  a goodly  heritage.  If 
in  praying  for  all  men  we  are  commanded  to  give  thanks 
for  them,  seeing  that  there  is  in  the  case  of  every  man  so 
much  to  give  thanks  for,  what  thanks  ought  we  to  render 
for  those  who  have  been  taught  of  God  to  know  the  only 
true  God,  and  Jesus  Christ  whom  He  hath  sent ! And 
therefore,  although  I know  that  you  have  been  very  delicate 
and  very  suffering,  yet  I cannot  but  rejoice  much  in  thinking 
of  you,  and  join  with  you  in  giving  blessing  and  praise  unto 
Him  who  hath  done  marvellous  things  for  you.  He  hath 
made  us  to  know  that  we  are  not  orphans,  to  wander 
through  this  wilderness,  seeking  good,  where  we  may  find 
it ; but  that  we  are  the  blood-bought  children  of  the  Lord 
Almighty,  whose  still  small  voice  is  ever  speaking  to  us 
words  of  sweetest  comfort  and  of  mighty  power  : “I  am  the 


276 


LETTERS  OF  THOMAS  ERSKINE. 


1832. 


Lord  thy  God  : Fear  not,  I am  with  thee — when  thou 
goest  through  the  waters,  I will  be  with  thee.”  This  is  the 
voice  which  we  are  to  be  swift  to  hear ; for  the  word  it 
speaks  is  life  : Hear  and  your  soul  shall  live.  Speak,  Lord, 
for  thy  servant  heareth.  When  the  soul  knows  the  voice, 
and  who  it  is  that  speaks  it,  then  is  the  Son  revealed  in 
that  soul;  for  the  Son  is  the  Word  made  flesh  ; it  is  the 
spirit  of  adoption  crying,  Abba,  Father.  Our  God  is  the 
God  of  salvation,  and  to  God  the  Lord  belong  the  issues 
from  death — the  outlet  from  death,  which  is  the  inlet  of 
eternal  life — that  life  over  which  death  hath  no  power. 
Christ  is  the  outlet  and  the  inlet  of  the  life  itself.  He  is 
the  true  God  and  eternal  life.  Little  children,  keep 
yourselves  from  idols.  Now  look  unto  Him  and  abide  in 
Him,  that  ye  may  be  saved  and  tha'  ye  may  abide  in 
salvation;  let  your  eyes  look  right  forward  unto  Him, 
where  He  sitteth,  having  passed  through  death.  Look  not 
to  the  right  hand  or  the  left,  but  look  right  forward ; for 
the  things  on  the  right  and  on  the  left  are  idols ; they  are  the 
hopes  which,  being  uncertain,  make  the  heart  sick ; but 
Christ  is  the  true  God,  and  He  is  the  assured  hope  that  is 
not  deferred,  therefore  is  He  the  tree  of  life.  Every  hour 
brings  His  glorious  kingdom  of  righteousness  nearer. 
Look  at  His  coming  : it  is  getting  bigger  every  moment : 
it  is  a tree  of  life — it  maketh  not  the  heart  sick,  for  it  is 
not  a hope  deferred  : it  is  the  desire  which  cometh,  for 
“ He  will  come  and  will  not  tarry.”  He  is  our  portion  and 
our  King  now — even  now  ; and  although  you  may  have 
been  taught  to  sell  all  and  buy  Him,  yet  who  hath  known 
His  preciousness  ? It  is  naught,  saith  the  buyer — even  the 
true  buyer  of  the  heart ; he  knows  not  its  value,  but  when 
he  goeth  forth — forth  from  the  darkness  of  this  world — 
then  he  will  boast,  for  he  will  then  know  the  value  of  the 
heart.  Every  thought  within  us  reproving  unbelief,  and 


MT.  44. 


MR.  MONTAGU. 


277 


calling  to  holy  and  blessed  confidence  and  fellowship  with 
God,  is  the  word  of  the  living  God — the  Christ  of  God 
speaking  in  us.  In  this  way  He  asks  us  to  give  Him  to 
drink  ; and  those  who  know  the  gift  of  God,  and  who  it  is 
that  thus  says  “ Give  me  to  drink,”  ask  of  Him,  and  He  gives 
them  living  water.  May  the  Lord  give  you  to  realise 
much  of  His  love  and  His  Spirit  within  you ; and  may  He 
teach  a blessed  dependence  for  every  thought  and  every 
feeling — yea  every  breath ; so  that  you  may  ever  rest  on 
the  bosom  of  Jesus,  waiting  for  His  glorious  appearing. — 
All  here  unite  in  love  to  you  and  your  husband.  Let  us 
hear  from  him  about  you.  And  the  very  God  of  peace 
keep  you  in  perfect  peace  through  Christ  Jesus.  Amen. — 
Beloved  sister,  your  brother  in  Christ, 

T.  Erskine. 

127.  TO  MR.  MONTAGU.1 

Linlathen,  Dundee,  1 \th  Nov . 1832. 

My  dear  Brother, — I hear  that  the  Lord  has  been 
abundant  in  mercy  and  loving-kindness  in  His  dealing  with 
you  and  yours.  As  a father  pitieth  his  own  children,  so 
the  Lord  pitieth  them  that  fear  Him.  The  Lord  is  nigh 
to  them  that  call  upon  Him.  He  giveth  songs  in  the  night : 
this  life  is  all  night,  but  He  giveth  songs  in  it ; and  surely 
the  sweetest  song  that  He  gives  is  when  he  pours  in  upon 
the  soul  the  glorious  light  of  that  coming  day,  wThich  shall 
dispel  the  darkness.  Blessed  be  His  name  that  He  put 
this  song  into  the  mouth  of  His  handmaid,  before  He  called 
her  hence ; and  now  she  rests  from  her  labours,  amongst 
the  blessed  dead  who  have  died  in  the  Lord,  waiting  for 
the  redemption  of  the  body — free  from  sin — her  Fathers 
yearning  heart  resting  on  her  ungrieved.  How  slow  we 
1 On  the  death  of  his  wife. 


278 


LETTERS  OF  THOMAS  ERSKINE. 


1832. 


are  to  learn  what  the  love  of  God  is ! We  need  to  be 
strengthened  with  all  might  by  the  Spirit  in  the  inner  man, 
in  order  to  comprehend  the  depth  and  height  of  that  love 
which  would  bless  us  through  death,  which  hath  bought  us 
with  blood. 

I have  been  much  struck  lately  with  the  18th  chapter 
of  Jeremiah.  The  prophet  went  down  to  the  potter’s 
house,  and  there  he  saw  the  wondrous  mystery  of  God’s 
dealing  with  man.  The  potter  made  a work  on  the 
wheels,  and  it  was  marred  in  his  hands,  and  he  broke  it 
and  made  it  anew.  Adam  was  the  first  vessel,  and  he 
marred  himself  in  the  hands  of  his  Potter,  and  the  Potter 
passed  on  him  the  sentence  of  death ; He  broke  the  mould 
and  made  a new  one.  And  the  new  one  is  Christ,  the 
Lord  from  heaven,  the  man  raised  from  the  dead,  incor- 
ruptible, with  the  blessing  upon  Him,  even  life  for  evermore. 
Christ  became  the  Head  of  the  new  work  on  the  wheels 
by  dying  willingly — “ No  man  taketh  my  life  from  Me  : I 
lay  it  down  of  Myself;  I lay  it  down  that  I may  take  it 
again  : this  commandment  have  I received  of  my  Father.” 
God  has  sentenced  the  first  vessel,  the  natural  life,  to  be 
broken,  because  it  was  polluted ; yet  He  does  not  intend  to 
destroy  the  clay,  but  to  new-model  it  under  Christ  the 
second  vessel.  The  curse  always  rests  on  the  first  vessel, 
and  the  blessing  always  rests  on  the  second ; and  both 
vessels  are  in  the  nature,  and  every  man  may  live  in  which 
he  will,  but  he  cannot  enjoy  the  second  without  consenting 
to  the  breaking  of  the  first,  i.e . through  willing  death. 
And  now  the  great  controversy  between  God  and  man  is 
this,  that  man  clings  to  the  first  vessel,  on  which  the  curse 
rests,  and  refuses  to  live  in  the  second,  on  which  the  blessing 
rests.  He  resists  the  breaking  of  the  first  vessel ; he 
refuses  to  give  up  the  natural  life  in  the  flesh ; he  desires 
a happiness  in  it,  and  labours  for  it,  and  expects  it,  and 


JET.  45. 


MR.  MONTAGU. 


!79 


murmurs  against  God  as  the  destroyer  of  his  happiness 
when  He  breaks  it.  All  seeking  of  happiness  in  the  flesh 
is  just  a denial  of  God's  righteousness  in  the  breaking  of 
the  vessel  which  was  marred,  and  a refusal  to  submit  to  live 
in  the  second  vessel.  The  flesh  is  the  rejected  and  reprobate 
vessel,  and  those  who  cling  to  it  cling  to  the  curse,  and 
along  with  it  are  rejected  and  reprobate.  Christ  is  the 
chosen  and  elect  one,  and  those  who  abide  in  Him  abide  in 
the  blessing,  and  are  chosen  and  elect.  If  we  would  abide 
in  Christ,  we  must  crucify  the  flesh,  we  must  in  the  spirit 
die  a willing  death.  All  the  hopes  and  prospects  of  enjoy- 
ment in  this  life  belong  to  the  first  vessel,  and  are  under 
the  condemnation : we  must  pass  through  death  to  get  at 
the  blessing.  Through  faith  in  the  death  of  our  Head  we 
pass  into  the  blessing  before  our  own  natural  death ; but 
our  wills  must  pass  through  death  for  every  drop  of  the 
water  of  life.  Christ's  death  was  a willing  death,  and  thus 
redemption  through  His  blood  is  redemption  through  a 
willing  death.  Let  us  then  consent  to  the  breaking  of  the 
first  vessel.  Dear  brother,  it  is  not  broken  to  be  destroyed, 
but  to  be  new-made  ; and  unless  we  consent  to  the  breaking 
of  the  first,  we  cannot  be  partakers  with  the  second.  The 
first  is  marred  and  polluted  by  sin,  and  God  is  righteous 
in  condemning  it.  Let  us  condemn  sin  in  the  flesh  as 
Jesus  did,  by  submitting  to  be  broken.  My  dear  brother, 
I have  known  many  dear  children  of  God,  but  I never  knew 
a lamb  like  her.  But  all  that  was  really  precious  of  her 
belongs  to  the  second  vessel,  which  cannot  be  broken. 
Grudge  not  the  breaking  of  her  first  vessel : think  of  the 
glorious  new-making  in  Christ. — Yours  affectionately, 

T.  Erskine. 

Jeremiah  xviii.  verse  6.  He  does  not  speak  of  God's 
right  to  make  a bad  vessel,  but  to  break  one  that  was 


280 


LETTERS  OF  THOMAS  ERSKINE. 


1833. 


marred.  He  sets  a blessing  and  a curse  before  them.  Heb. 
xi.  xii.  xiii.  and  Psalm  xl.  ; 1 Cor.  xv. 

Give  my  thanks  and  brotherly  love  to  Miss  Long ; it 
was  indeed  most  kind  to  write  to  me  on  such  an  occasion. 
The  Lord  comfort  you,  my  brother. 

128.  TO  MRS.  MACHAR. 

Linlathen,  March  23,  1833. 

We  have  need  of  patience,  and  therefore  we  have  need 
of  divers  trials,  for  it  is  by  the  trial  of  faith  that  patience 
is  wrought ; it  is  by  trial  that  the  sinfulness  and  bitterness 
of  the  flesh  are  discovered.  Let  us  then  learn  to  count  it 
all  joy  when  we  fall  into  divers  trials.  The  course  of  God's 
providence  is  just  a continual  answer  to  the  petition,  “ Show 
me  Thy  way."  But  until  we  see  it  in  Jesus,  the  living 
way,  we  do  not  understand  it — it  is  just  a parable  to  us ; 
when  we  see  Jesus,  then  we  know  that  God's  way  is  also 
His  glory  and  His  goodness  (Exod.  xxxiii.  13,  18,  19). 

This  is  that  mercy  and  truth  of  which  He  says, 
Let  not  mercy  and  truth  forsake  thee.  Oh  let  us  be 
submissive  to  this  lesson.  God  shows  us  a man,  weary 
and  heavy  laden,  burdened  with  the  sin  and  misery  of 
the  whole  world,  and  then  He  shows  us  the  same  man 
in  glory,  at  His  own  right  hand,  dwelling  in  the  blessed- 
ness and  glory  of  God.  May  we  not  well  ask,  we  who 
are  sore  burdened,  Show  us  how  hast  Thou  made  this 
change  upon  this  man  h Then  God  shows  us  that  this  man 
at  every  moment  died  willingly — that  He  refused  at  every 
moment  to  make  a choice  for  Himself,  but  said,  “ Thy  will 
be  done."  God  hath  said,  “ The  blood  I give  thee  to  make 
atonement  with  it,"  and  this  man  made  no  other  use  of  it 
than  for  what  God  gave  it ; God  shows  us  this  history,  and 
then  says,  “ This  is  my  way."  And  the  man  Himself  in  like 
manner  testified  that  this  willing  surrender  is  the  way  to 


^T.  45. 


LORD  ELGIN. 


281 


God's  rest,  for  He  says,  “Take  my  yoke  upon  you  and 
learn  of  Me,  and  ye  shall  find  rest  unto  your  souls."  And 
now  from  the  seat  of  glory  He  says  the  same  thing.  While 
He  was  in  this  world  He  walked  among  men  who  were  all 
providing  for  themselves,  and  guarding  against  God’s  deal- 
ings with  them  as  if  He  had  been  their  enemy.  But  this 
man  provided  not  for  Himself,  nor  guarded  Himself  against 
God’s  dealings  with  Him,  but  submitted  Himself  meekly. 
He  was  alone  in  this  thing,  and  why  was  He  alone  in  it  % 
Hear  His  own  words,  “ 0 righteous  Father,  the  world 
hath  not  known  Thee,  but  I have  known  Thee.’’  And 
they  who  know  Thy  name  put  their  trust  in  it.  Oh,  what 
fools  we  are,  and  slow  of  heart  to  believe  in  the  love  of 
God ! I have  had  much  proof  since  I parted  from  you  of 
the  shallowness  of  my  religion,  and  the  power  of  seen 
things,  in  opposition  to  what  I know  of  God.  Bead  Psalm 
cvii.  That  is  just  God’s  way — a lower  manifestation  of 
Jesus.  But  Jesus  is  the  living  way ; He  is  not  only  the  way, 
but  He  is  the  God  whose  way  it  is.  He  is  the  God  who 
walks  there,  and  carries  in  His  bosom  all  who  will  trust  them- 
selves to  Him.  We  are  indeed  in  a very  low  state,  and 
we  may  well  pray  Jonah’s  prayer  (Jonah  ii.  7,  8,  9).  The 
Lord  be  merciful  to  you  and  yours,  and  lead  you  in  His 
own  way. — Yours,  etc.,  T.  Erskine. 

129.  TO  LORD  ELGIN. 

Linlathen,  *lth  Nov.  1833. 

My  dear  Lord  Elgin, — I am  very  sorry  to  hear  that 
you  continue  to  suffer  so  much  from  the  tic.  A suffering 
world  is  indeed  a great  mystery,  but  there  is  a solution  of 
it.  “ These  light  afflictions,  which  are  but  for  a moment, 
work  out  for  us  a far  more  exceeding,  even  an  eternal 
weight  of  glory,  whilst  we  look  not  at  the  things  which 


’282 


LETTERS  OF  THOMAS  ERSKINE . 


1333- 

are  seen,  but  at  the  things  which  are  not  seen ; for  the 
things  which  are  seen  are  temporal,  but  the  things  which 
are  not  seen  are  eternal.” 

There  is  in  each  one  of  us  a seed  of  eternal  life,  which 
lies  dormant  whilst  we  are  occupied  by  seen  things, — by 
this  passing  world,  with  its  joys  or  sorrows, — but  which 
springs  and  grows  up  into  God  when  we  look  to  the 
unseen  things  beyond  death.  This  world  is  broken  and 
bankrupt ; death  is  through  and  through  it  in  all  its  parts ; 
it  is  the  valley  of  the  shadow  of  death.  Our  life  is  under 
the  sentence  of  death,  and  everything  about  us  has  death 
in  it,  and  there  is  but  one  untainted,  undying  life  in  this 
wreck,  and  that  is  God,  and  He  is  as  near  us  as  the  death 
is,  for  His  is  that  seed  of  eternal  life  in  us  which  lies 
unknown  and  unnoticed,  though  it  contains  the  riches  of 
eternity.  Now  this  is  the  purpose  of  pain,  that  we  should 
be  chased  by  it  into  God,  forced  away  from  the  dying 
things  unto  the  undying,  so  that  the  blessed  seed  of  God 
within  us  may  spring  up  to  Him  whose  seed  it  is.  It  is 
still  the  voice  of  this  seed— this  seed  who  was  promised, 
and  who  has  come  into  our  flesh — “ Come  unto  Me,  ye 
wearied  ones,  and  I will  give  you  rest.”  This  is  the  voice 
of  Him  who  is  despised  and  rejected  of  men,  and  His 
voice  is  not  listened  to,  but  yet  there  is  no  other  rest.  And 
what  was  His  rest  % To  seek  not  His  own  will,  but  to  do 
and  suffer  His  Fathers  will.  He  found  His  Father’s  will 
in  every  step  of  His  way,  and  it  was  His  rest  and  His 
meat  to  do  it  and  suffer  it.  The  will  of  God  is  God,  and 
he  who  receives  the  will  of  God  in  doing  and  suffering 
receives  God.  I have  ventured  to  write  this  to  you,  be- 
cause I know  that  there  is  but  one  remedy  for  every 
evil  under  the  sun,  and  this  is  that  remedy. — I remain, 
my  dear  Lord  Elgin,  yours  most  faithfully, 


T.  Erskine. 


JET.  45. 


AN  UNKNOWN  CORRESPONDENT. 


283 


130.  TO  AN  UNKNOWN  CORRESPONDENT. 

Linlathen,  27 th  Nov.  1833. 

My  dear , — Don’t  allow  your  heart  to  hold  or  to 

utter  such  a thought  as  that  you  do  not  trust  God.  Though 
you  feel  weak  in  faith,  don’t  give  way  to  distrust,  don’t 
permit  it  in  yourself.  How  often  is  that  call  given  as  a 
needful  one,  “ Be  of  good  courage,”  “ Be  strong ! ” Hold 
fast  the  beginning  of  your  confidence  without  wavering ; 
for  He  is  faithful  that  hath  promised.  You  know  that  He 
is  worthy  of  being  trusted,  that  His  love  may  be  trusted 
safely,  that  there  is  no  safety  but  in  trusting  in  Him.  You 

know  all  this,  my  dearest , and  you  know  that  now, 

in  this  life  of  trial,  He  is  trying  our  faith.  After  having 
shown  us  what  He  is  to  us,  what  His  heart  is  toward  us, 
in  the  gift  of  Jesus,  He  will  prove  our  faith  and  strengthen 
it  by  sorrow  and  suffering.  In  Jesus  He  has  shown  us 
the  way  to  glory,  the  only  way ; and  what  is  that  way  ? 
Sorrow,  and  grief,  and  death,  suffered  in  the  spirit  of  con- 
fidence. Jesus  suffered  all,  trusting  in  the  Shepherd  who 
led  Him,  and  He  is  now  at  the  right  hand  of  power.  And 
from  that  place  He  says  to  us,  “ The  same  love  which  led 
Me  leads  you ; the  same  hope  which  was  set  before  Me  is 
set  before  you  ; the  same  strength  that  sustained  Me  is 
within  your  reach,  but  you  must  walk  the  same  way.  None 
can  come  unto  the  Father  by  any  other  way.  I am  the 
way.”  And,  oh,  remember  the  steps  of  that  way  ; remem- 
ber the  temptation  in  the  wilderness  ; remember  the  hour 
and  power  of  darkness ; remember,  My  God,  my  God,  why 
hast  Thou  forsaken  me?  Yet  from  under  all  this  weight, 
the  weight  of  a world’s  sin  and  sorrow,  He  trusted  in  God 
and  was  delivered ; and  now  He  is  given  to  us  to  dwell  in 
our  hearts  by  faith,  that,  in  His  strength,  we  also  may  trust 


284  LETTERS  OF  THOMAS  ERSKINE.  1833. 

God  in  the  dark  hour  of  this  world.  “ All  the  days  of  the 
afflicted  are  evil ; but  he  that  hath  a merry  heart  hath  a 
continual  feast.”  Christ  was  the  afflicted  one,  and  we  are 
the  afflicted,  and  ail  our  days  here  are  evil — few  and  evil ; 
to-day  is  evil,  and  to-morrow  will  be  evil,  but  in  the  midst 
of  it  all  our  table  is  furnished  with  that  meat  which  the 
world  knoweth  not — a feast  of  fat  things — the  love  of  God 
and  the  hope  of  glory ; and  our  companion  is  He  who  says, 
Behold,  I stand  at  the  door  and  knock ; if  any  man  will 
open,  I will  come  in  to  him  and  sup  with  him,  and  he  with 
Me.  The  will  of  God  is  the  food — that  will  which  is  the 
kernel  of  everything  which  we  are  called  on  to  do  or  to 
suffer ; that  will  is  the  very  life  of  God,  which  J esus  de- 
lighted to  manifest. — Yours  ever,  T.  Erskine. 

. . . Bead  the  7 8th  Psalm,  and  let  “ Thou  art  the  man  ” 
carry  it  home  to  thy  heart. 


131.  TO  MRS.  MACHAR.1 

Linlathex,  Jan.  16,  1834. 

It  has  pleased  the  Lord  to  give  you  a child,  and  to  take 
him  from  you.  No  affliction  is  for  the  present  joyous  but 
grievous,  yet  afterward  it  yieldeth  the  peaceable  fruits  of 
righteousness  to  them  who  are  exercised  thereby ; and  I 
trust  that  you  and  your  husband  have  been  enabled  to 
give  yourselves  up  to  God  in  this  thing,  looking  to  Him 
who  giveth  the  increase,  that  so  you  may  indeed  grow  up 
in  all  things  to  God,  not  seeking  your  own  things,  nor 
seeking  your  own  will,  but  saying  from  the  heart,  “ Thy 

1 In  the  published  “Memorials”  of  Dr.  Machar’s  Life  and  Ministry, 
we  read  that  “in  the  autumn  of  1833  the  shadow  of  a deep  sorrow  over- 
clouded his  domestic  happiness  and  darkened  his  dwelling.  He  had  just 
rejoiced  in  the  birth  of  a first-bom  son,  and  given  thanks  for  this  good  gift 
from  the  Lord,  when  he  was  called  to  resign  it.”  It  was  on  hearing  of 
that  bereavement  that  this  letter  was  written  to  Mrs.  Macliar. 


JET.  45. 


MRS.  MACHAR. 


285 


kingdom  come,  Thy  will  be  done.”  To  Mary  it  was  said, 
“ Blessed  art  thou  among  women,”  and  yet  it  is  also  said, 
“ Yea,  rather,  blessed  are  they  who  hear  the  Word  of  God 
and  keep  it/’  There  is  something  very  wonderful  in  the 
fact  that  there  is  at  every  moment  a special  will  of  God 
towards  each  of  us  individually.  This  is  the  secret  of  the 
Lord  which  is  with  them  that  fear  Him.  When  Jesus  sat 
on  the  well  wearied  with  His  journey,  this  will  of  His 
Father’s  was  His  meat.  The  will  of  God  is  the  life  of 
God,  as  the  will  of  man  is  the  life  of  man.  And  thus  there 
is  a stream  of  God’s  life  flowing  through  the  whole  course 
of  our  existence,  and  when  we  receive  His  will  into  our 
hearts  we  are  partakers  of  His  life — the  Divine  nature. 
Dear  friend,  “ in  everything  give  thanks,  for  it  is  the  will 
of  God  in  Christ  Jesus  concerning  you.”  When  in  Dundee 
I called  on  . I thought  there  was  a broken-hearted- 

ness about  both,  which  is  the  right  state  for  a sinner.  “ To 
this  man  will  I look,  even  to  him  that  is  poor  and  of  a con- 
trite heart,  and  that  trembleth  at  my  word.”  Oh  fear  the 
Lord  at  all  times,  and  let  us  seek  to  live  in  His  fear,  and 
to  have  this  fear  continually  in  our  hearts  that  we  depart 
not  from  Him.  T.  Erskine. 


286 


LE  TIERS  OF  THOMAS  ERSKINE. 


1830. 


CHAPTER  X. 

Doctrinal  Letters. 

To  an  unknown  correspondent  who  desired  to  know 
Mr.  Erskine’s  views  as  to  the  Sacrifice  of  Christ,  the 
following  letter  was  addressed  : — 

132.  EXTRACT  FROM  A LETTER. 

Jan.  15,  1830. 

The  virtue  of  Christ’s  sacrifice  is  intimately  connected 
with  His  being  the  root  of  the  humanity.  He  did  not  take 
hold  of  a branch,  He  took  the  very  root.  He  came  into 
the  place  which  Adam  had  occupied.  He  came  into  that 
place  where  the  sap  of  the  tree  was  as  in  its  fountain. 

He  became  the  heart  where  all  the  blood  was.  And 
when  He  offered  Himself  as  a sacrifice,  and  then  entered 
the  heavenly  holy  place,  with  His  blood  in  His  hands,  He 
presented  not  the  blood  of  an  individual,  but  the  blood  of 
the  race — the  heart-blood.  He  said,  The  penalty  pro- 
nounced upon  the  humanity  was  death ; and  here  the 
penalty  has  its  execution,  for  this  is  the  life-blood  of  the 
humanity — the  life-blood  of  the  heart  drained  out — the 
sap  of  the  root  drained  out.  Well,  but  what  of  this? 
As  far  as  Christ  was  merely  the  representative  (although  a 
full  representative)  of  the  whole  humanity,  His  death  as  a 
sacrifice  could  not  be  a reason  or  ground  for  bestowing  a 
blessing  on  the  humanity.  The  old  corrupted  sap  was 


JET.  42. 


THE  SACRIFICE  OF  CHRIST. 


287 


strained  out  under  the  penalty,  and  in  fulfilment  of  the 
penalty ; but  this  was  no  more  than  what  was  due,  it  was 
bare  right.  And  the  fulfilment  of  this  penalty  contained 
no  reason  in  it  why  a new  sap  should  be  poured  in,  to 
carry  life  and  health  through  those  veins  which  had  been 
so  long  the  conveyers  of  poison  through  all  the  branches. 
The  great  secret  is,  He  was  in  the  world,  but  He  was  not 
of  the  world.  He  was  in  our  fallen  nature.  He  took  part 
of  the  same  flesh  and  blood  of  which  the  children  partook, 
but  He  sinned  not.  He  fulfilled  all  righteousness.  He 
kept  the  Law.  And  as  the  curse  came  through  the  first 
Adam  in  token  of  God’s  abhorrence  of  sin,  so  it  behoved 
that  the  blessing  should  come  in  token  of  God’s  love  of 
righteousness. 

Well,  it  was  He  who  entered  into  the  root  of  the  fallen 
tree  of  human  nature,  poured  out  His  life  an  offering  for 
sin,  even  the  life  and  heart-blood  of  the  human  nature. 
He  Himself  as  an  individual  also  had  fulfilled  all  right- 
eousness; not  being  subject  to  the  penalty,  but  being  the 
Head  of  the  fallen  family,  He  freely  subjected  Himself  to 
the  penalty,  and  thus  acknowledged  the  justice  of  the 
sentence  on  the  family.  He  put  to  His  seal  that  God  was 
righteous  in  His  judgment,  and  that  this  universal  view 
was  no  more  than  sin  deserved. 

And  He  did  all  this  and  suffered  all  this,  that  God’s 
holiness  might  be  fully  manifested,  and  honoured,  and 
vindicated  in  the  exposure  and  condemnation  of  the  sin- 
fulness of  sin  in  the  flesh  on  the  human  nature,  and  that 
thus  the  barrier  might  be  removed  which  dammed  up  the 
love  of  God,  and  prevented  it  from  flowing  freely  forth  on 
the  sinful  race. 

In  all  this  doing  and  suffering  Jesus  gave  such  glory  to 
God,  He  so  met  and  fulfilled  the  desires  of  God’s  heart, 
the  longings  of  His  love,  and  the  purity  of  His  holiness — 


283 


LETTERS  OF  THOMAS  ERSKINE. 


1832. 


He  so  declared  the  righteousness  of  God  in  condemning  sin 
and  in  forgiving  the  sinner, — that  it  became  God,  as  the  God 
of  holy  love,  to  bestow  the  blessing  through  Him,  that  is, 
to  make  Him  the  foundation  of  a new  life  to  that  nature 
which  He  had  assumed,  and  for  which  He  had  made 
atonement. 

And  that  life  is  nothing  less  than  the  very  life  which  is 
in  the  Father,  and  was  manifested  in  the  Son.  That  life 
is  the  Holy  Spirit. 

In  the  summer  of  1832  Monsieur  Gaussen  visited  this 
country  and  spent  most  of  his  time  in  Scotland  with  Mr. 
Erskine  at  Linlathen  and  at  Cadder.  The  one  was  in  the 
full  fervour  of  his  zeal  for  those  wider  views  of  the  love 
of  God,  the  holding  of  which  had  so  lately  brought  down 
deposition  upon  his  friend.  The  other  was  firmly  attached 
to  the  old  Genevan  faith.  What  to  the  one  were  confining, 
cramping  fetters,  to  the  other  were  the  needful  links  by 
which  a coherent,  compact,  consistent  system  of  divine 
truth  was  bound  together.  What  seemed  to  the  one  to 
be  a mere  fabric  of  human  thought  imposed  upon  the 
representations  given  in  Holy  Writ,  obscuring  the  direct 
and  full  perception  of  God's  love  to  all  men  in  Christ, 
the  other  looked  upon  as  the  faithful  setting  forth  of  the 
divinely  instituted  mode  by  which  the  sinner  was  to  be 
reconciled  to  God,  and  brought  into  His  fellowship  and 
likeness.  Lively  discussions  between  the  two  ensued. 
Soon  after  Monsieur  Gaussen’s  departure  the  following 
letter  was  despatched  to  Geneva  : — 

133.  TO  MONSIEUR  GAUSSEN. 

( Postmark , 7 th  Dec.  1832.) 

My  dear  Brother, — Although  I have  had  much  enjoy- 
ment in  meeting  you  once  more  in  this  world,  yet  I have 


JET.  44. 


M.  GAUSS  EAT. 


289 


also  suffered  much,  chiefly  because  I am  sensible  that  in 
witnessing  for  God’s  truth  to  you,  I often  sinned  against 
the  law  of  love  and  meekness  and  patience.  May  the 
Lord  forgive  the  sin,  and  mercifully  overrule,  so  that  it 
may  not  act  in  your  mind  as  a reason  against  any  truth 
which  you  heard  from  me.  May  the  good  Lord  give  you 
the  spirit  of  a little  child  in  waiting  upon  Him  for  light 
on  those  things  which  were  the  subjects  of  our  conversa- 
tion. My  dear  brother,  it  appears  to  me  clear  from  Scrip- 
ture that  the  blessing  which  God  holds  out  to  man  through 
the  work  of  redemption  is  a real  and  substantial  restoration 
to  the  image  of  God,  which  is  to  be  effected  by  man 
becoming  the  habitation  of  God  through  the  Spirit  (Eph. 
iv.  24,  ii.  22,  and  2 Cor.  vi.  16).  This  is  not  a fictitious 
righteousness,  for  then  it  would  be  also  a fictitious  blessed- 
ness, but  it  is  a real  conformity  to  the  will  of  God.  This 
is  the  mercy  which  God  promised  from  the  beginning, 
“ that  He  would  grant  unto  us  that  we,  being  delivered 
from  the  hand  of  our  enemies,  might  serve  Him  without  fear 
in  holiness  and  righteousness  before  Him  all  the  days  of  our 
life  ” (Luke  i.  7 2-7  5).  See  to  the  same  purpose,  Acts  iii. 
26 ; and  amongst  innumerable  passages  in  the  Old  Testa- 
ment let  me  specially  direct  your  attention  to  Jeremiah 
xxxi.  33,  and  to  Ezekiel  xxxvi.  25,  26,  which  most 
strikingly  declare  this  truth.  And  there  is  but  one  kind 
of  true  righteousness,  namely,  the  character  of  God,  for 
“none  is  good  save  one,  that  is,  God”  (Luke  xviii.  19), 
and  therefore,  in  order  that  a man  should  be  righteous  or 
good,  he  must  have  God  dwelling  in  him ; and  thus  Paul 
writes,  “ that  the  righteousness  of  the  law  is  fulfilled  only  in 
those  who  walk  not  after  the  flesh  but  after  the  Spirit  ” 
which  is  God  dwelling  in  man  (Rom.  viii.  4).  That  the 
righteousness  which  God  desires  to  see  in  us  is  a real 
substantial  thing  is  manifest  also  from  those  passages 


290 


LETTERS  OF  THOMAS  ERSKINE. 


1832. 


which  speak  of  the  judgment  to  come ; thus  Kom.  ii.  6, 
2 Cor.  v.  10 ; read  also  to  the  same  purpose  1 John  ii.  29, 
iii.  7,  8,  9,  10.  “ Christ  came  not  to  destroy  the  law,  but 

to  fulfil  ” (Matt.  v.  17).  It  is  quite  manifest  that  there 
can  be  no  true  blessedness  without  this  true  righteousness, 
and  that  the  fulfilment  of  that  word,  “ Enter  into  the  joy 
of  thy  Lord  ” (Matt.  xxy.  21),  requires  the  fulfilment  of 
those  other  words,  “ partakers  of  His  holiness,”  and 
“ partakers  of  the  divine  nature”  (Heb.  xii.  10;  2 Peter 
i.  4).  And  thus  we  are  brought  to  that  mighty  thing 
which  is  the  great  object  through  all  the  Bible,  namely, 
the  mystery  of  godliness,  the  wonder  of  ungodly  creatures 
becoming  godly,  the  manifestation  of  God  in  the  flesh, 
which  is  the  true  restoration  of  the  image  of  God  to  man. 

When  man  hears  of  such  a perfect  righteousness,  instead 
of  rejoicing  at  the  tidings  of  it,  he  is  quite  cast  down,  say- 
ing, How  am  I ever  to  arrive  at  it?  Has  not  God  said, 
“ The  carnal  mind  is  enmity  against  God,  and  is  not  subject 
to  the  law  of  God,  neither  indeed  can  be”?  This  fear  and 
dejection  arise  from  his  ignorance  of  God's  righteousness, 
for  he  thinks  that  he  has  to  build  up  this  perfect  character 
for  himself  before  he  is  entitled  to  have  any  confidence  in 
God ; and  as  he  feels  his  inability  to  come  up  to  this  high 
standard,  he  either  endeavours  to  lower  the  standard  of 
duty  down  to  what  he  believes  himself  capable  of,  which  is 
the  antinomianism  of  the  Sadducee,  or  else  he  substitutes 
a doctrine  in  its  place,  or  rather  the  perversion  of  the  doc- 
trine of  justification  by  faith,  because  he  thinks  it  easier  to 
believe  something  than  to  have  the  perfect  righteousness 
in  reality,  which  is  the  antinomianism  of  the  Pharisee. 
The  Sadducee  supposes  that  he  is  to  open  the  door  of  his 
Father's  house,  which  has  been  shut  against  him,  by  doing 
certain  moral  duties ; the  Pharisee  thinks  to  open  it  by 
certain  religious  opinions;  whereas  the  blessed  truth  is, 


JET.  45. 


M GAUSSEN. 


291 


that  God  has  Himself  opened  the  door  by  rending  the  veil 
of  the  flesh  of  J esus,  and  now  calls  every  sinner,  not  to  the 
task  of  opening  the  door,  but  to  the  privilege  of  entering 
by  the  opened  and  blood-sprinkled  door,  and  of  looking  to 
God  as  a Father  indeed,  and  of  being  a member  of  His 
family,  partaking  in  all  the  interests  and  prospects  of  the 
family,  namely,  the  advancement  of  Christ’s  kingdom  on 
earth  and  the  expectation  of  the  coming  glory.  This  is 
the  right  place  for  a man  to  be  in,  c'est  b dire , in  his  Father’s 
family  and  occupied  with  his  Father’s  interests;  this  is 
his  right  place,  the  place  for  which  he  was  created  and 
redeemed ; this  is  his  righteousness,  and  in  him  is  fulfilled 
the  word  spoken  in  Luke  i.  74,  75,  and  in  Acts  iii.  26.  But 
now,  is  this  righteousness  to  be  the  foundation  of  his  confi- 
dence *1  So  far  from  it,  that  this  righteousness  can  only  be 
produced  by  a confidence  already  existing.  Confidence  is 
the  root  of  everything  good  in  man,  and  as  it  thus  precedes 
everything  good  in  man,  it  cannot  be  founded  on  anything 
in  man,  but  must  be  founded  on  something  out  of  man  (au 
dehors  de  Vhomme).  And  what  is  it  then  that  man’s  confi- 
dence is  to  be  founded  on  'l  God.  God  has  revealed  Him- 
self as  the  foundation  of  the  sinner’s  confidence,  and  now  in 
Christ  He  invites  and  commands  all  the  sinners  of  the  earth 
to  give  Him  their  confidence,  because  He  is  worthy  of  their 
confidence,  “ having  made  Him  who  knew  no  sin  to  become 
sin  for  them,  that  they  might  become  the  righteousness  of 
God  in  Him”  (2  Cor.  v.  21).  God  is  the  blessedness  of 
the  creature,  and  the  punishment  of  sin  in  the  creature  is 
to  be  shut  out  or  cut  off  from  God,  and  as  the  punishment 
is  pronounced  in  these  words,  “ Depart,  ye  cursed”  so  the 
forgiveness  of  sin  is  pronounced  in  the  words,  “Beturn 
unto  me,  for  I have  redeemed  you.”  No  creature  which 
had  sinned  could  have  any  right  to  come  to  God,  or  to 
enjoy  God,  or  to  trust  in  God,  unless  God  had  put  away 


292 


LETTERS  OF  THOMAS  ERSKINE. 


1832. 


that  condemnation  of  “ Depart,  ye  cursed/'  which  is  due  to 
every  sinner,  and  had  said,  “Come  unto  me  all  ye  that 
labour/'  etc. ; but  God  is  saying  during  this  day  of  grace 
to  all  sinners,  “ Come  unto  me/'  thus  assuring  them  that 
they  may  well  put  their  confidence  in  Him,  because  He 
loves  them,  and  confirming  this  to  them  by  revealing  to 
them  the  blood  and  resurrection  of  Jesus  as  the  ground  on 
which  this  invitation  is  addressed  to  all  men.  God  laid 
on  Jesus  the  iniquities  of  us  all,  Jesus  died  under  this 
weight,  and  God  raised  Him  from  the  dead,  thus  declaring 
sin  condemned  and  punished  and  the  sinner  freed.  On 
this  ground  it  is  that  God  says  to  every  sinner,  “ Trust  in 
God."  Trust  in  Him  as  your  Father,  your  guide,  your 
guard,  your  everlasting  rest.  Take  no  step  without  him, 
take  no  joy  without  Him.  Let  Him  be  your  hope,  your 
only  hope,  not  that  by  thus  hoping  in  Him  you  are  to  make 
Him  what  He  was  not  before,  but  that  by  knowing  what 
He  is  to  you,  you  may  be  blessed  in  Him.  “ God  hath 
raised  Jesus  from  the  dead  and  given  Him  glory,  afin  que 
our  faith  and  hope  may  be  in  God."  Those  who  know 
what  God  meant  when  He  raised  Jesus  from  the  dead  have 
faith  and  hope  in  God,  and  those  who  are  without  faith 
and  hope  in  God  are  those  who  do  not  know  the  mind  of 
God  declared  in  the  resurrection  of  Jesus  (1  Peter  i.  21). 
“ It  is  life  eternal  to  know  God  as  revealed  in  Christ," 
because  it  is  in  knowing  Him  that  we  enjoy  Him  and 
become  partakers  of  His  nature  (2  Peter  i.  2,  3,  4).  Every 
man  who  knows  God  truly  has  eternal  life  in  that  know- 
ledge, and  every  man  who  has  not  eternal  life  is  without 
it,  in  consequence  of  his  ignorance  of  God  (Eph.  iv.  18). 
Now  surely  it  would  be  great  dishonour  to  God  to  suppose 
that  we  change  Him  by  our  knowledge  or  ignorance ; we 
must  therefore  acknowledge  that  the  heart  of  God  towards 
every  man  is  such,  that  if  the  man  knew  it  he  could  not 


JET.  44. 


M.  G A US  SEN. 


293 


but  rejoice  in  it ; for  how  else  could  it  be  life  to  him  to 
know  God  ? What  then  is  to  make  me  rejoice  in  God  ? 
A sight  of  God’s  heart  as  loving  me,  a knowledge  of  God’s 
goodwill  concerning  mel  And  how  am  I to  get  this 
sight  and  this  knowledge?  Jesus  Christ  hath  come  forth 
from  the  bosom  of  the  Father  to  show  us  the  heart  of  God. 
“ He  by  the  grace  of  God  tasted  death  for  every  man”  (Heb. 
ii.  9) ; and  then  He  said,  “ He  that  hath  seen  me  hath  seen 
the  Father.”  It  was  this  that  made  Jesus  “the  light  of 
the  world.”  He  declared  the  Father  to  the  world,  to  the 
end  that  whosoever  knoweth  the  Father  through  Him  might 
live  by  that  knowledge.  He  came  to  seek  and  to  save  the 
lost,  by  declaring  to  them  the  Father’s  heart,  and  as  soon 
as  they  know  that  heart  they  are  glad,  they  rejoice  in  salva- 
tion; but  whilst  they  continue  ignorant  of  God’s  heart, 
they  continue  to  be  without  eternal  life  in  them.  He  came 
to  seek  and  to  save  the  lost.  God  raised  Him  from  the 
dead  and  gave  Him  glory,  that  the  lost  might  be  saved  by 
putting  their  faith  and  hope  in  God.  These  lost  souls, 
that  is,  all  men,  are  called  to  put  their  faith  and  hope  in 
God ; they  are  called  to  trust  in  God,  not  because  they 
have  faith,  but  because  God  has  raised  Christ  from  the 
dead.  A poor  sinner  rising  from  the  murder  of  his 
brother  is  desired  and  invited  to  trust  in  God,  to  see  God’s 
forgiveness  in  that  word,  “ Come  unto  me,”  and  to  put  his 
faith  and  hope  in  God,  because  He  hath  raised  Jesus  from 
the  dead.  “ God  is  the  Saviour  of  all  men,  specially  of 
those  who  believe”  (1  Tim.  iv.  10).  God’s  heart  is  a heart 
of  forgiving  love  to  us  before  we  believe,  but  we  cannot 
enjoy  God,  which  is  full  salvation,  without  knowing  or  be- 
lieving what  His  heart  is  to  us. 

You  seem  to  me  to  rest  not  on  what  God  is,  but  rather 
on  what  God  has  said  as  distinct  from  God.  Before  the 
coming  of  Christ  men  might  have  made  a distinction 


294 


LETTERS  OF  THOMAS  ERSKINE. 


1832. 


between  God  and  His  Word;  but  now  such  a distinction 
is  Socinianism,  for  God  has  declared  that  the  Word  is 
God.  When  it  is  not  God  Himself  that  we  meet  and 
trust  in  His  Word,  we  are  breaking  the  second  com- 
mandment. Faith  has  become  to  the  intellectual  Pro- 
testant churches  what  the  idols  of  silver  and  gold  were 
to  the  Jewish  and  Popish  churches.  Why  is  a poor 
sinner  to  trust  in  God]  Is  it  because  God  is  good,  or 
because  he  has  faith]  Am  I to  trust  in  God  because 
“ God  was  in  Christ  reconciling  the  world  unto  Himself, 
not  imputing  unto  them  their  trespasses,”  or  because  I 
am  justified  by  faith]  Eead  the  78th  Psalm,  marking 
specially  verses  7,  22,  35.  God  was  always  “ their  Eock 
and  their  Eedeemer,”  but  whilst  they  believed  it  not,  they 
put  away  His  salvation — (as  the  sun  is  always  our  light, 
but  when  we  shut  our  eyes  we  are  in  darkness).  He  was 
always  their  loving,  forgiving  Father,  even  in  His  punish- 
ments ; they  were  like  the  famine  in  the  far  country,  sent 
to  bring  back  the  prodigal  to  his  father’s  house.  Do  you 
not  believe  that  the  heart  of  God  does  indeed  grieve  and 
yearn  over  every  sinner  that  continues  at  a distance  from 
Him  ] and  is  not  that  grief  the  grief  of  love,  which  desires 
the  holy  blessedness  of  the  sinner  ] Yes,  it  is  the  grief  of 
love.  God  created  man  to  be  the  image  of  God,  and  holi- 
ness and  blessedness.  And  God  did  this,  because  God  is 
love : not  to  amuse  Himself.  And  this  purpose  of  God 
towards  man  hath  not  changed,  but  has  followed  every  in- 
dividual man  through  every  moment  of  his  life,  desiring 
that  he  should  yet  be  the  image  of  God.  And  God  hath 
revealed  this  purpose  fully  in  Jesus  Christ,  who  by  the 
grace  of  God  tasted  death  for  every  man,  and  was  raised 
from  the  dead  into  glory,  that  every  man  might  have  con- 
fidence in  God’s  purpose,  and  might  yield  himself  unto  God 
to  have  that  purpose  accomplished  in  him.  This  restora- 


JET.  44. 


M.  GAUSS  EN. 


295 


tion  of  the  image  is  salvation.  Salvation  is  not  forgive- 
ness of  sin ; it  is  not  the  remission  of  a penalty ; it  is  not 
a safety.  No,  it  is  the  blessed  and  holy  purpose  of  God’s 
love  accomplished  in  the  poor  fallen  creature’s  restoration 
to  the  divine  image.  And  as  this  could  only  be  effected 
by  God  dwelling  in  man,  so  the  work  of  Christ  has  been 
God’s  taking  possession  of  a part  of  the  fallen  nature  and 
uniting  Himself  to  it,  without  separating  it  from  the  rest  of 
the  mass  of  the  nature,  and  in  that  part  working  perfect 
righteousness,  and  so  ordering  it  that  this  part  of  the  nature 
so  possessed  by  God  should  become  the  new  root  and  head 
of  man,  from  which  the  Holy  Spirit  given  to  Him  without 
measure  might  flow  forth  seeking  entrance  into  every  part 
of  the  nature,  wherever  it  can  find  an  open  heart.  And  to 
this  end  is  the  news  of  God’s  love  in  this  great  work  de- 
clared to  men,  that  they  hearing  it  may  have  confidence  in 
Him  who  hath  thus  loved  them,  and  so  open  their  hearts 
to  let  in  His  Spirit.  So  we  have  no  need  now  to  go  out 
of  our  nature  to  meet  God,  and  to  get  the  eternal  life 
(which  is  God’s  life),  for  God  is  in  our  own  flesh,  and  the 
eternal  life  is  in  our  own  flesh,  and  we  have  but  to  know 
this  loving  God  and  the  longings  of  His  heart  over  us,  and 
to  give  Him  our  confidence  in  order  to  receive  His  Spirit 
into  us. 

And  Christ’s  work  of  atonement  was  perfected  by  His 
death,  not  only  testifying  the  love  of  God  to  every  man  to 
be  a love  which  would  die  for  every  man,  but  also  testifying 
that  when  God  would  restore  man  He  would  not  restore 
that  natural  life  in  which  man  had  sinned,  He  would  not 
remove  his  condemnation  from  that  life  on  which  He  had 
pronounced  sentence  of  death,  and  that  he  could  not  look 
on  man  well  pleased  until  man  had  consented  to  the 
righteousness  of  this  sentence  and  had  willingly  given  up 
that  natural  life  which  had  rebelled  against  God.  The 


296 


LETTERS  OF  THOMAS  ERSKINE. 


1832. 


man  Christ  Jesus  did  this,  and  thus  He  manifested  the 
express  image  of  the  Father,  and  so  He  was  raised  to  be 
the  second  Adam,  the  mediator  between  God  and  man, 
between  the  God-nature  and  the  man-nature.  It  is  upon 
this  ground  that  every  man  is  invited  and  demanded  to 
delight  in  God,  and  to  drink  out  of  the  fountain  of  life 
which  is  in  His  love.  Now,  can  it  be  said  with  propriety 
that  any  creature  is  a condemned  creature,  whilst  it  is 
commanded  as  well  as  permitted  to  enjoy  such  a God  as 
this,  and  to  drink  out  of  such  a fountain  as  this  ? Can  any 
creature  be  said  to  be  unforgiven  for  whose  blessedness  God 
is  at  this  very  moment  working  with  a love  passing  know- 
ledge ? 0 fortunati  nimium , sua  si  Iona  n6rint  ! Read  the 

1 07th  Psalm.  The  only  true  condemnation  consists  in  being 
shut  out  from  that  fountain  to  which  we  are  all  urged  and 
entreated  to  come  that  we  may  drink  abundantly. 

And  surely  when  persons  can  acknowledge  that  God  has 
given  Christ  for  men  and  to  men,  and  yet  refuse  to 
acknowledge  that  the  Spirit  has  been  also  given  as  widely 
they  forget  that  Christ  is  God,  and  that  in  Him  not  one 
person  only  of  the  Trinity,  but  the  whole  Trinity,  was 
manifested.  I feel  that  to  separate  between  the  work  of 
Christ  and  the  character  of  God  is  Socinianism.  So  also  I 
feel  that  to  suppose  Christ  given  and  not  the  Spirit  is  not 
less  Socinianism.  It  is  denying  that  the  Word  is  God. 
Do  you  not  believe  that  every  man  is  in  a very  different 
condition  now  from  what  he  would  have  been  had  Christ 
not  come  into  the  world  ? The  word  to  every  man,  if 
Christ  had  not  come,  would  have  been,  “ Depart,  thou 
cursed,”  and  now,  in  consequence  of  Christ’s  coming,  the 
word  to  every  man  is,“  Come  to  the  waters,”  “ Come  unto 
me,  thou  weary  one,  and  I will  give  thee  rest.  ” My  brother, 
if  the  condemnation  consist  in  the  word  “ Depart,”  tell  me 
what  is  contained  in  the  word  “ Come.”  When  Paul 


JET.  44. 


M.  GAUSSEN. 


297 


declared  this  change  of  address,  was  it  too  much  to  call  it 
the  forgiveness  of  sins'?  Acts  xiii.  38.  Compare  this  verse 
and  the  following  one  with  1 Timothy  iv.  10.  These  two 
verses  are  a commentary  on  the  two  words  in  Timothy, 
“ The  Saviour  of  all  men,  specially  of  those  who  believe.” 
No  man  could  approach  God  through  Christ,  unless  Christ 
had  eternal  life  or  the  Holy  Spirit  for  him,  for  no  man  can 
come  to  God  except  in  the  Holy  Spirit ; thus  every  man 
has  eternal  life  in  Christ,  and  he  has  also  the  natural  life ; 
the  first  of  these  is  holy  and  sinless  and  without 
condemnation,  and  the  man  who  walks  in  it  is  righteous  ; 
the  second  is  sinful  and  under  a condemnation,  and  he  who 
walks  in  it,  whether  he  has  been  a believer  or  not,  walks 
under  a condemnation.  God  does  not  change  His  judgment, 
nor  does  He  call  evil  good,  nor  does  He  call  good  evil. 
Abiding  in  the  faith  of  Jesus  is  abiding  in  the  eternal  life 
— leaving  Him  is  falling  under  condemnation.  Beloved 
brother,  this  is  the  concluding  sentence  : May  the  God  of 
peace  fill  you  with  peace  in  believing,  and  make  you  to 
abound  in  the  knowledge  of  the  love  of  Jesus.1 

Bead  2 Peter,  1st  chapter.  Farewell. 

T.  Erskine. 

These  and  other  letters  in  this  volume,  along  with  the 
extracts  given  in  the  Appendix  from  the  three  volumes, 
“ The  Unconditional  Freeness  of  the  Gospel,”  “ The 
Brazen  Serpent,”  and  “The  Doctrine  of  Election,” — all 
published  within  the  same  period, — will  sufficiently  indicate 
the  positions  in  doctrinal  belief  occupied  by  Mr.  Erskine 
during  the  middle  and  most  momentous  period  of  his 
life. 

1 For  letters  from  MM.  Gaussen  and  Adolphe  Monod  see  Appendix, 
No.  XI.  p.  410. 


298 


LETTERS  OF  THOMAS  ERSKINE. 


CHAPTEE  XI. 

Letters  of  1838  and  1839. 

Mr.  Erskine  left  Scotland  at  the  close  of  the  year 
1837,  with  the  intention  of  paying  another  lengthened 
visit  to  the  Continent.  He  lingered  for  three  months  in 
London,  passed  over  in  April  to  Paris,  where  he  remained 
during  May,  June,  and  July,  having  as  his  close  companion 
for  two  of  these  months  the  Eev.  J.  M‘Leod  Campbell, 
and  for  a week  the  pleasure  of  acting  as  escort  to  Dr. 
Chalmers.  In  October  he  proceeded  to  Switzerland, 
making  a tour  of  the  Bernese  Alps  with  his  friend  Mr. 
Scott,  and  taking  up  his  abode  at  Geneva,  which  he  did 
not  leave  till  midsummer  of  the  following  year.  The  event 
of  this  period  which  overshadowed  all  others  was  the  death 
of  the  Duchess  de  Broglie,  to  which  several  affecting  allu- 
sions are  made  in  the  letters  which  follow. 

134.  TO  HIS  SISTER  MRS.  PATERSON. 

Osborne’s  Caledonian  Hotel,  Xmas  Day  [1837]. 

My  darling  Davie, — I am  so  far  on  my  way  to  see 
you,  but  I shall  be  here  for  a few  days  yet.  ...  I arrived 
on  Saturday  night,  and  thought  of  going  to  Woolwich  on 
Sunday,  but  I was  not  quite  up  to  it,  so  I went  to  the 
church  in  the  Temple,  and  enjoyed  the  peaceful  prayers 
exceedingly.  I really  prefer  the  Church  of  England  service 
to  any  that  I know,  it  brings  us  all  so  much  into  one,  and 


JET.  49. 


TO  MRS.  STIRLING. 


299 


it  makes  the  minister  so  much  the  mouth  and  the  leader  of 
the  people,  instead  of  lifting  him  out  from  the  people,  and 
making  him  the  only  doer  of  anything  in  the  Church.  . . . 

135.  TO  HIS  SISTER  MRS.  STIRLING. 

Shanklin,  19^  Jan.  [1838]. 

My  dearest  Christian, — It  is  wonderful  to  myself 
that  I have  been  able  to  refrain  so  long  from  writing  to 
you ; I have  had  so  many  reasons  for  writing  to  you,  so 
many  things  to  tell  you,  which  I knew  would  interest  you. 
Soon  after  I came  to  London  I had  a visit  from  a Mr. 
Dunn  (perhaps  I told  you  of  him  before),  who  was  a friend 
of  Knox  and  Jebb  ; he  had  read,  I believe,  my  book  on 
Election,  and  had  sympathised  with  it  a good  deal ; he 
thought  that  it  brought  out  something  which  was  wanting 
in  their  system,  namely,  the  necessity  of  the  cross  to  be 
received  and  borne  by  every  one.  He  told  me  that  many 
read  Knox's  book  who  did  not  find  it  condemn  the  most 
worldly  life.  I think  he  said  that  Lord  Melbourne  had 
liked  it.  It  seems  to  me  to  imply  a great  defect  in  any 
work  on  religion,  that  it  should  be  able  to  be  read  by 
those  who  walk  without  God,  and  to  be  read  with  pleasure 
by  them.  Mr.  Dunn  agreed  with  me  in  what  I have  re- 
marked to  you  of  Knox’s  ignorance  of  the  meaning  of  the 
Atonement. 

At  Mr.  Dunn’s  house  I met  first  (along  with  Scott)  with 
two  young  men,  sons  of  that  Mr.  Woodford,  an  Irish  clergy- 
man, who  published  a letter  addressed  to  Lord  Stanley,  in 
which  he  separated  himself  from  those  who  were  complain- 
ing of  the  loss  of  their  tithes,  and  declared  that  he  felt  it 
to  be  a great  privilege  to  be  put  in  circumstances  by  which 
he  might  prove  to  the  people  that  it  was  not  theirs  but 
them  that  he  sought.  These  young  men  gave  a most  can- 
did and  conscientious  attention  to  many  striking  things 
which  Scott  said.  Mr.  Dunn,  himself  a clergyman,  and  in 


300 


LETTERS  OF  THOMAS  ERSKINE . 


1838. 


the  presence  of  these  two  young  men,  both  clergymen, 
asked  Scott  to  read  and  expound  the  Scriptures.  Another 
day  I was  at  Dunn’s,  but  without  Scott,  who  was  not  quite 
well,  and  met  the  same  young  men,  and  Maurice,  who  is  a 
very  metaphysical  man ; I have  not  got  into  him  yet ; I 
hope,  when  I return  to  London,  to  know  him  better.  He 
goes  a good  deal  in  with  Pusey,  and  the  other  Oxford 
people,  though  they  do  not  sanction  all  that  he  says.  It 
is  a strange  system  which  substitutes  office  for  spirit.  It 
seems  to  me  to  be  a direct  denial  of  God  manifest  in  the 
flesh.  J esus  was  the  Light  of  the  world  not  by  office,  but 
by  having  the  light  of  God  actually  in  Him  and  shining  out 
of  Him ; and  He  speaks  of  His  disciples  as  having  this 
same  qualification  in  them, — “ As  my  Father  hath  sent  me 
into  the  world,  even  so  send  I them  into  the  world.”  I 
heard  Scott  preach  an  admirable  discourse  on  James  i.  27 
— “ True  religion,”  etc.  He  said  that  in  that  place  the 
word  translated  ‘ religion  ’ meant  religious  service  ; if  any 
man  had  seen  the  Jews  sacrificing  victims  and  burning 
incense,  etc.,  and  had  asked  them  if  that  was  their  religion, 
they  would  have  answered  that  their  religion  was  an  in- 
ward thing,  but  that  this  was  the  outward  service  of  their 
religion.  There  was  a ceremonial  appointed  for  the 
Jewish  service  by  God  Himself ; and  Christians  have  ap- 
pointed a ceremonial  for  themselves  ; but  Jesus  appointed  as 
the  religious  service,  as  the  outward  service  of  His  religion, 
“ to  visit  the  fatherless  and  widows,  and  to  keep  unspotted 
from  the  world.”  It  is  surely  a very  important  subject. 

136.  TO  HIS  SISTER  MRS.  PATERSON. 

Caledonian  Hotel,  Adelphi,  6th  Feb.  1838. 

Dearest  Davie, — . . . I hope  James  will  read  the  review 
of  Sir  Walter  Scott’s  Life  : I think  that  the  reading  of  it 


MT.  49. 


TO  MRS.  STIRLING. 


301 


would  urge  him  to  the  reading  of  the  History  of  the  French 
Revolution,  which,  I am  afraid,  he  will  not  read  without 
some  new  impulse.  I wish  very  much  that  he  would  make 
conscience  of  reading  them  both  ; I think  that  it  would  be 
good  for  him — tell  him  so,  with  my  love.  It  is  good,  in 
the  first  place,  to  be  brought  in  contact  with  a mind  like 
Carlyle’s,  so  unconventional  in  all  matters  ; and  I also  think 
that  it  would  be  good  for  him  to  come  in  contact  with 
some  of  his  deep  elements  of  political  science,  which  in  his 
hands  is  one  with  religious  obligation.  . . . Farewell. — 
Yours  most  lovingly,  T.  Erskine. 

137.  TO  HIS  SISTER  MRS.  STIRLING. 

Caledonian  Hotel,  Adelphi,  8th  Feb.  1838. 

My  dearest  Christian, — I have  been  returned  from 
Shanklin  about  a week,  and  I have  again  got  implicated 
with  engagements  to  meet  or  to  dine  or  to  see.  I have 
just  now  been  at  the  British  Museum  with  Scott,  Mrs.  Rich, 
and  Lady  Inglis.  I was  much  struck  with  the  Elgin 
Marbles  ; expression  of  countenance  you  have  not — for  you 
have  no  face  but  one,  Theseus’s,  and  that  a mutilated  one, — 
but  there  is  immense  expression  of  form  and  attitude  and 
movement ; immense  dignity  and  grace.  The  Egyptian 
remains  are  very  curious — so  ponderous  and  enduring,  and 
generally  so  unbeautiful.  Scott  mentioned  that  the  form 
of  the  old  Egyptian  head  resembles  the  modern  European 
more  than  the  Greek  or  Roman ; and  that,  phrenologically, 
they  were  superior  to  them,  as  we  are  also.  There  is  a 
lady’s  wig,  with  the  hair  plaited  beautifully,  in  great  pre- 
servation ; and  there  is  a lady  herself  in  a remarkably  entire 
state.  It  is  wonderful  to  see  these  people  raised  from  their 
graves  after  three  thousand  years.  We  also  saw  Mrs. 
Rich’s  reliques  of  Babylon  and  Nineveh  there,  which  re- 
called to  her  bypast  times,  as  you  may  suppose.  I like 


302  LETTERS  OF  THOMAS  ERSKINE.  1838. 

Lady  Inglis  very  much  ; she  is  a most  true  and  tender- 
hearted friend  to  Mrs.  Rich,  and  she  seems  to  have  a tender 
conscience  towards  God.  I have  received  much  kindness 
from  Sir  Robert  and  her. 

Good  old  Mr.  Dunn,  whom  I have  mentioned  to  you 
before,  continues  his  kindness.  I was  there  dining  yester- 
day. He  was  offered  a bishopric  once  and  declined  it,  on 
some  conscientious  ground.  Wedgwood  was  there,  and 
Maurice,  who  went  home  with  me  at  night.  . . . Wedg- 
wood is  a delightful  man,  full  of  truth  of  heart  to  God  and 
man,  and  well  endowed  intellectually  also.  However, 
although  there  were  good  materials  for  general  conversation 
(for  Scott  was  there  too),  yet  there  was  none.  We  con- 
tinued all  in  separate  parties,  which  I always  regret  in  such 
cases. 


138.  TO  HIS  SISTER  MRS.  STIRLING. 

Caledonian  Hotel,  27 th  Feb . 1838. 
My  dearest  Christian, — I shall  begin  with  your 
question  about  Knox’s  view  of  the  Atonement.  The  reason 
why  I think  that  he  took  a wrong  view  of  it  is,  that  fre- 
quently he  repeats  in  the  course  of  his  book  that  our  con- 
cern is  not  with  what  Christ  did  once  for  all  for  us,  but 
that  our  concern  is  with  what  may  promote  our  personal 
sanctification.  It  is  evident  from  this  often-repeated 
maxim  of  his,  that  he  did  not  see  that  in  the  atonement — 
that  work  which  Jesus  accomplished  once  for  all  for  men — 
there  is  a manifestation  of  the  purpose  of  God  towards  us, 
fitted  above  all  other  things  to  promote  our  sanctification. 
In  the  atonement,  we  see  a man  suffering  to  the  full  what 
we  are  called  to  suffer,  and  acknowledging  it  all  to  be  right- 
eous, and  giving  his  back  to  the  smiter,  without  resisting, 
and  submitting  himself  to  the  whole  will  of  God  in 
thwarting  man’s  will,  both  in  doing  and  in  suffering,  and 
then  we  see  this  man  rising  out  from  the  death  so  endured, 


JET.  49. 


TO  MRS.  STIRLING. 


303 


and  ascending  up  into  heaven,  and  saying,  Be  not  afraid 
to  follow  me ; for  whoso  follows  my  steps  in  patient  obedi- 
ence shall  ascend  up  to  where  I now  am.  I don’t  think 
that  Knox  saw  that  the  atonement  of  Christ,  besides  being 
a righteous  reason  with  God  for  bestowing  on  man  the 
participation  in  the  divine  nature,  was  also  the  pattern  of 
all  righteousness  in  man,  and  the  encouragement  to  all 
righteousness  in  man.  It  seems  strange  that  a thing  should 
be  so  frequently  introduced  in  the  Bible  if  we  have  not 
much  concern  in  it.  I have  not  the  book  here,  so  that  I 
cannot  refer  to  it,  as  I should  like  to  do  ; but  you  will  find 
the  maxim  of  which  I speak  at  the  beginning  of  some  of 
his  more  important  letters  or  essays. 

I am  new-modelling  my  book,  dividing  it  into  chapters, 
and  making  such  alterations  as  I think  may  make  it  more 
readable.  I think  it  better  to  do  this  before  I leave 
England,  so  that  I may  not  be  induced  to  neglect  it  alto- 
gether by  indolence  and  the  feeling  of  distance  when  I am 
abroad.  . . . — Yours  ever,  T.  Erskine. 

139.  TO  THE  SAME. 

H6tel  Wagram,  28  Hue  de  Rtvoli, 

2 6th  April  [1838]. 

My  dearest  Christian, — Here  I am  in  this  great 
Vanity-fair ; and  my  heart  turns  to  you  as  to  a reality  of 
sympathy  and  love,  from  the  evident  outsideness  and  show 
and  meaningless  noise  which  is  going  on  in  the  Tuileries, 
outspread  beneath  my  windows ; for  I am  amongst  the 
slates  in  the  top-story  of  a Hotel  Wagram,  28  Rue  de 
Rivoli,  whence  I see  the  kingdoms  of  the  world  and  the 
glory  of  them.  And  I am  endeavouring  to  learn,  from  this 
vantage-ground,  more  fully  the  lesson,  that  he  who  offers 
us  these  things  is  not  to  be  worshipped,  and  that  He  who 
offers  us  Himself,  if  we  will  part  with  all  other  things,  is 
to  be  worshipped.  My  dear  sister,  there  are  few  people 


304 


LETTERS  OF  THOMAS  ERSKINE. 


1838. 


whose  company  I could  wish  just  now,  or  to  whom  I could 
very  cordially  offer  a room  in  my  house  amongst  my  slates, 
but  you  are  one,  whom  I could  know  sitting  by  me,  with- 
out being  fatigued  by  the  knowledge,  at  least  for  a limited 
number  of  hours.  I say  that,  in  case  you  should  accept — 
you  understand. 

It  is  long  since  I have  written  to  you — too  long,  con- 
sidering our  near  bond  ; and  considering  also  that  our 
mother  is  no  more  seen  amongst  us.  Her  image  recurs  often 
to  me.  I feel  anew  the  blank ; for  always,  when  I was 
abroad,  I felt  that  there  was  one  who  did  not  cease  to  think 
of  me  and  to  pray  for  me,  as  she  was  enabled.  And  at 
that  time  you  had  your  honest-hearted,  loving-hearted, 
cheerful-hearted  husband  to  occupy  you ; and  Davie  had 
her  sweet  rising  nursery  of  immortal  flowers,  attracting 
her  by  their  mystery  of  love  and  hope  and  fear.  But  now 
it  is  all  changed — a change  has  come  o’er  the  spirit  of  our 
dream — that  dream  which  will  continue  changeable  and 
troubled,  until  we  awake  up  in  His  likeness,  and  shall  be 
satisfied  with  it.  . . . T.  Erskine. 

140.  TO  HIS  SISTER  MRS.  PATERSON. 

[Paris],  14 th  May  [1838]. 

Dearest  Davie, — It  could  not  but  be  that  the  sight  of 
home  should  re-awaken  much  sorrow.  “ Wherefore  hast 
thou  made  all  men  in  vain  ? ” It  sometimes  looks  that 
way ; but  we  know  that  it  is  not  so  : God  would  have  us 
know  that  eternity,  and  not  time,  is  our  element,  and  there- 
fore He  breaks  the  time-form  of  things,  that  we  may  be 
constrained  to  live  in  their  eternal  substance.  C’est  une 
question  du  temps , as  Madame  de  B.  often  says.  . . . 

So  you  arrived  on  the  3d  of  May,  the  day  that  dear 
Ann  arrived  at  her  Father’s  house.  How  time  goes  on  ! 
How  many  millions  since  then  have  passed  through  that 


JET.  49. 


MRS.  STIRLING. 


305 


strange  dark  passage,  which  she  found  so  full  of  light.  It 
remains  for  us  still  to  pass  through  it ; and  the  True  Light, 
who  lighted  her  through  it,  is  waiting  to  be  gracious  to  us 
also.  I thought  you  would  like  Sartor ; the  chapter  on 
natural  supernaturalism,  Book  iii.  chap,  viii.,  is  a wonderful 
thing.  . . . 

The  Broglies  have  left  Paris,  which  makes  Paris  a very 
different  place  to  me.  I had  the  pleasure  and  the  profit 
of  three  weeks  of  her  [the  Duchess’s]  society,  however, 
and  found  her  what  I never  see  nor  saw  anywhere  else. 
Mr.  Campbell  saw  her  twice,  and  was  much  delighted 
with  her.  He  is  certainly  better.  . . . 

17  th  May. — . . . I had  F.  Monod  dining  with  me  yester- 
day ; a very  widowed  man  he  is,  and  full  of  sad  yet  sweet 
recollections  of  his  wife.  He  is  to  send  me  a memoir  of 
her,  containing  her  own  journal,  which  he  says  is  the  most 
interesting  thing,  next  to  the  Bible,  that  ever  he  read.  I 
doubt  not  it  is  so  to  him.  He  had  imbibed  some  doctrinal 
suspicions  of  me,  which  to  a certain  degree  kept  him  in  a 
defensive  attitude  against  me,  and  made  him  afraid  of 
agreeing  with  me,  lest  he  should  be  caught  in  some  trap. 
He  is  a good  honest  man,  labouring  faithfully  in  the  Lord’s 
vineyard.  . . . His  brother  Adolphe  has  more  of  the  Scott 
and  Rutherfurd  class  of  intellect  than  any  person  that  I 
know  in  France.  ...  T.  Erskine. 

141.  TO  HIS  SISTER  MRS.  STIRLING. 

71  Hue  Grenelle,  St.  Germain,  22 d May  1838. 

Dearest  Christian, — Many  thanks  for  your  long-looked- 
for  letter.  You  know  how  long  the  time  seems,  when  one 
arrives  at  a new  place,  among  new  persons  and  circum- 
stances. This  made  me  feel  apprehensive  that  your  letter 
had  met  some  mischance.  So  you  are  at  Cadder,  and  the 
Patersons  at  Linlathen,  and  I am  here ; but  He  with  whom 

u 


308  LETTERS  OF  THOMAS  ER SHINE.  1838. 

we  have  to  do  is  not  far  from  any  one  of  us,  and  our  near- 
ness to  Him  is  our  true  nearness  to  each  other.  The  spiritual 
life  knows  neither  time  nor  space ; and  it  is  by  living  in  it 
that  we  escape  in  some  measure  from  the  bondage  of  time 
and  space.  It  is  not  by  the  exercise  of  imagination  or  the 
intelligence  that  we  can  get  this  liberty,  of  which  Carlyle 
speaks  so  interestingly  in  one  of  the  concluding  chapters 
of  Sartor ; but  only  by  living  in  the  spiritual  life,  the  life 
of  the  conscience,  the  life  of  God.  . . . Houstoun  has  had 
relief,  but  he  also,  within  the  last  two  or  three  days,  has  had 
dreadful  returns,  with  more  suffering  than  he  ever  remem- 
bers ; poor  man,  he  is  an  example  of  meekness  and  patience, 
most  edifying  to  behold.  He  and  Ann  are  very  friendly ; 
and  in  spite  of  the  delight  that  I have  in  my  new  house, 
which  is  a perfect  palace,  I am  sorry  to  be  separated  so  far 
from  them  by  my  removal  across  the  river.  I used  to  go 
there  in  the  evening  and  have  a causer  with  them ; and 
now  that  Charles  is  away,  I was  become  of  more  value  to 
them.  En  revanche , I am  near  the  Elgins,  and  near 
Madame  de  B.,  who,  alas ! however,  has  left  town  for 
Normandy ; and  near  one  other  of  my  ancient  friends.  I 
love  Lord  Elgin  very  much,  and  the  two  girls,  who  are  as 
fine  creatures  as  ever  I saw  in  my  life ; I am  not  sure  that 
ever  I knew  girls  of  their  age  that  I could  so  readily  make 
companions  of.  Dear  Lady  Augusta1  is  a perfect  angel. 
Lady  E.  is  full  of  knowledge  and  curiosity  and  discussion, 
and  kindness  to  whomsoever  it  is  needful ; she  is  an  up- 
right woman,  who  speaks  the  truth.  Lord  Elgin  is  much 
better,  and  went  to  England  on  Sunday.  I have  this  morning 
had  a long  conversation  with  the  French  Protestant  pastor 
of  Bordeaux.  I spoke  to  him  about  conscience ; he  was 
much  struck  by  different  correspondences  which  I mentioned 
to  him  between  the  outward  recorded  history  of  Christ  and 
1 Afterwards  Lady  Augusta  Stanley. 


ALT.  49. 


M.  G A US  SEN. 


307 


the  inward  conscious  history  of  conscience.  . . . Yesterday 
I had  a most  affectionate  note  from  Broglie,  another  from 
Madame  Cramer,  from  Geneva,  and  another  from  Guizot, 
thanking  me  for  a copy  of  Carlyle's  History  of  the  French 
Revolution  which  I had  sent  him.  All  these  notes  would 
interest  you,  both  on  account  of  the  writers  and  for  their 
substance.  . . . — Yours  ever,  T.  Erskine. 

142.  TO  MONSIEUR  GAUSSEN. 

71  Rue  Grenelle,  St.  Germain,  2 8th  May  1838. 

My  dear  Friend, — Thanks  for  your  welcome.  They 
have  been  indeed  eventful  years,  the  five  years  that  have 
passed  since  we  last  met ; but  what  years  are  not  eventful 
which  any  man  lives  in  this  wonderful  life  ! — undergoing 
a training  for  eternity,  invited  to  direct  personal  communion 
with  God,  and  with  the  power  given  him  of  resisting  God 
and  grieving  the  Holy  Spirit,  or  of  causing  joy  in  heaven 
on  account  of  his  repentance.  I shall  be  most  happy  to 
see  you,  both  here  and  at  Geneva ; of  course  that  formed 
a part  of  my  plan  in  coming  to  the  Continent.  I thank 
you  for  your  hospitable  invitations,  which  I am  sure  I 
should  have  much  pleasure  in  accepting,  but  I have  already 
received  an  invitation  from  my  dear  hostess,  Madame 
Cramer,  so  that  if  my  circumstances  allow  me  to  take  up 
my  abode  in  a private  house,  I am  engaged  to  her. 

Dear  F.  Monod  is  indeed  a most  interesting  sufferer. 
God  has  revealed  the  emptiness  of  the  creature  to  him — 
which  is  a great  revelation — and  the  sufficiency  of  God, 
which  is  still  a greater  far.  How  many  there  are  who  stop 
short  at  that  first  revelation ! 

I beg  my  best  regards  to  all  your  family  circle. 

Give  my  love  to  Merle ; I was  indeed  happy  to  see  his 
honest  face,  though  but  for  a few  minutes. — Farewell,  dear 
brother,  yours  affectionately,  T.  Erskine. 


308 


LETTERS  OF  THOMAS  ERSKINE . 


1838. 


143.  TO  MADAME  DE  BROGLIE. 

Rue  de  Grenelle,  St.  Germain,  Paris, 

4 th  June  1838. 

Dear  Friend, — I am  very  thankful  to  hear  that  things 
are  with  you  as  they  are ; that  Mr.  Chateau  Yieux  is  re- 
covering, and  that  his  wife  is  with  him.  I trust  that  the 
event  itself  will  not  be  lost  on  any  of  the  parties  concerned. 
A lost  sorrow  is  so  sad  a thing.  A sorrow  in  which  God 
has  spoken  to  His  creature,  and  called  it  to  feel  that  there  is 
no  Helper  but  Himself,  and  that  He  is  there  present  to  com- 
fort, and  sustain,  and  bless, — such  a sorrow  to  be  neglected 
and  thrown  off  by  the  creature,  and  forgotten  as  soon 
as  possible,  is  it  not  wonderful,  and  as  sad  as  wonderful  ] 
And  such  are  all  sorrows,  and  all  joys  too,  and  all  events, 
when  we  read  them  right.  My  dear,  dear  friend,  I feel 
that  this  is  the  element  of  religion,  there  being  only  one 
thing  deeper,  which  one  thing  is  truly  implied  in  this, 
namely,  our  own  conscious  meeting  with  God  in  the  secret 
of  our  own  hearts,  and  knowing  Him  there,  our  own  per- 
sonal God,  loving  us,  longing  over  us  with  fatherly  long- 
ings, and  speaking  to  us  so  that  we  may  hear  and  know 
His  voice,  and  distinguish  it  from  all  the  other  voices 
within  and  without  us.  “ The  slothful  man  roasteth  not 
that  which  he  took  in  hunting,  but  the  substance  of  the 
diligent  man  is  precious”  (Prov.  xii.  27).  All  the  circum- 
stances which  God  appoints  for  us  contain  in  them  the 
bread  of  life,  which  is  the  will  of  God ; but  we  often  re- 
ceive the  circumstances,  and  even  acknowledge  that  this 
precious  thing  is  in  them,  without  converting  it  into  nour- 
ishment for  our  souls  : “ we  roast  not  that  which  we  take 
in  hunting.”  And  our  fault  in  this  respect  seems  to  me 
always  to  be  the  consequence  of  our  not  listening.  Lis- 
tening is  connected  with  patience  and  waiting.  We  have 


;et.  49. 


MADAME  DE  BROGLIE. 


309 


two  classes  of  counsellors  within  us,  the  one  good,  being  the 
voice  of  the  Spirit  of  Jesus  in  the  conscience,  the  other 
evil,  being  the  calls  to  self-indulgence,  self-acting,  self-judg- 
ing,  etc.  The  first  is  a still  small  voice,  which  requires 
listening  and  attention  if  we  would  hear  it  at  all  or  get 
acquainted  with  the  speaker.  The  others  require  no 
attention,  and  are  attended  to  in  the  absence  of  an  opposite 
attention.  These  two  are  the  spirit  and  the  flesh.  Chris- 
tianity consists  in  living  to  the  spirit,  and  subduing  or 
crucifying  the  flesh,  that  is,  it  consists  in  listening  to 
and  following  and  cleaving  to  the  spirit  testifying  in  the 
conscience ; and  ungodliness  consists  in  going  forward  with- 
out attending  to  this  voice  of  God.  Our  Christianity  is 
not  out  of  us,  but  in  us.  It  is  not  in  a book  or  in  a dis- 
course, it  is  in  us,  and  the  book  and  the  discourse  are  so  far 
profitable  to  us,  as  they  awaken  up,  and  train,  and  nourish 
this  precious  seed  which  the  Son  of  Man  has  sown  in  all 
hearts.  In  every  action  of  my  outward  or  inward  man,  God 
sets  before  me  the  choice  of  right  and  wrong,  of  His  will 
and  my  own  selfish  will,  and  my  action  contains  my  answer 
to  God’s  counsel.  So  it  is  said  in  Prov.  xv.  28:  “The 
heart  of  the  righteous  studieth  to  answer,” — that  is,  con- 
sidered the  counsel  of  God  before  acting, — “ but  the  mouth 
of  the  wicked  poureth  out  evil  things,”  that  is,  instead  of 
listening  to  God,  he  acts  from  his  own  impulse  or  wisdom. 
Then  again,  Prov.  xviii.  1 3,  “ He  that  answereth  a matter 
before  he  heareth,  it  is  a folly  and  shame  unto  him.”  Our 
wisdom  is  to  listen  to  God  at  each  step,  so  that  we  may 
have  His  wisdom  to  direct  us.  See  Psalm  xxxii.  8 : “ I 
will  instruct  thee,  and  teach  thee  in  the  way  which  thou 
shalt  go,  and  I will  guide  thee  with  mine  eye.  Be  not  like 
to  horse  and  mule,  which  have  no  understanding.”  He  that 
answereth  before  hearing  is  he  who  refuses  to  listen  to  this 
instructor,  and  is  like  the  horse  and  mule,  which  have  no 


310 


LETTERS  OF  THOMAS  ERSKINE. 


1838. 


such  voice  within  them.  It  is  an  inward  voice,  and  a per- 
sonal voice,  that  is,  it  comes  from  God  personally, — to  me 
personally,  as  one  person  might  guide  another  person  by 
the  eye, — which  is  personal  in  its  fullest  intensity.  Prov. 
xx.  5 : “ Counsel  in  the  heart  of  a man  is  like  deep  water,  but 
a man  of  understanding  will  draw  it  out.”  This  counsel 
is  evidently  the  Wisdom  that  speaks  throughout  the  whole 
Book  of  Proverbs,  and  it  is  also  the  Word  that  was  with 
God,  and  was  God,  in  St.  John  i.  1-9,  which  is  also  “the 
true  light  which  lighteth  every  man.”  And  who  is  the 
man  of  understanding  that  can  draw  out  this  deep  water  ] 
“ To  depart  from  evil  is  understanding.”  The  man  who 
will  cease  from  his  own  wisdom  is  he  who  draws  up  God's 
counsels  from  the  great  deep.  We  are  placed  above  this 
great  deep,  with  an  apparatus,  a mental  apparatus,  for  draw- 
ing it  up.  And  what  is  this  apparatus  ] It  is  the  same 
thing  in  the  spiritual  world  as  in  the  physical : we  must 
create  a vacuum  in  our  pump,  we  must  cease  from  our  own 
wisdom,  then  the  great  deep  rises  up  into  us.  The  verse 
immediately  following  agrees  with  this  solution  (Prov.  xx. 
6)  : “ Most  men  will  proclaim  every  one  his  own  goodness, 
but  a faithful  man  who  can  find  i”  Most  men  are  so  pos- 
sessed by  themselves  that  they  have  no  vacuum  into  which 
God’s  deep  water  may  rise ; the  faithful  man  is  he  who, 
knowing  that  he  is  a dependent  creature  belonging  to  his 
Creator,  refuses  to  be  his  own  guide,  or  his  own  end,  and 
thus  he  creates  the  necessary  vacuum.  These  things  are 
very  interesting  to  me.  I know  not  whether  you  will  find 
them  so,  but  I write  them  in  the  hope  that  you  may. 

I have  seen  little  of  any  of  your  friends  and  mine,  but 
I have  seen  them,  and  what  I have  seen  I have  been 
profited  by  and  pleased  with.  I have  called  on  Madame 
de  St.  Aulaire  often,  but  have  only  seen  her  once;  she 
lives  near  me,  so  that  I can  easily  go.  I have  seen  dear 


^ET.  49. 


MADAME  DE  BROGLIE. 


311 


old  Madame  Guizot,  whom  I love  exceedingly.  I have 
.also  met  Madlle.  Chabaud  at  Madame  Pelet’s,  and  liked 
her  well,  also  M.  Grandpierre. 

The  more  I think  of  our  conversations  about  the  different 
places,  which  belong  to  the  subjective  and  the  objective 
in  religion,  the  more  I am  persuaded  that  it  is  impossible 
that  we  can  mean  different  things.  I think  only  that 
you  insist  too  much  on  conventional  language,  which  I 
feel  called  on  to  avoid,  because  I find  that  it  is  so  often 
used  to  stand  in  the  place  of  the  thing  itself. 

My  confidence  in  my  guide  is  the  only  thing  which  makes 
me  a good  follower,  but  my  confidence  in  him  is  not  the  object 
of  my  confidence, — he  himself  and  his  trustworthiness  are 
the  objects  of  my  confidence.  I should  like  very  well  to 
come  to  you,  but  I don’t  like  to  say  to  Mr.  Campbell  that 
I am  going  to  Broglie  without  inviting  him  to  accompany 
me,  and  I cannot  do  that,  considering  the  state  of  your 
feelings.  I must  wait  some  opportunity  of  doing  it  rightly. 
Scott  is  large  and  strong — in  point  of  mind,  I mean ; he  has 
the  largest  and  fullest  intelligence  that  I have  known  in 
any  man.  I am  reading  your  husband’s  book  with  great 
interest ; I shall  write  you  about  it  when  I have  finished 
it.  It  is  always  a great  delight  to  me  to  hear  from  you 
even  a few  words,  though  the  more  the  better.  I am  my- 
self a bad  letter- writer,  and  I have  also  a good  many  letters 
to  write,  besides  having  on  my  hands  and  my  conscience 
the  correcting  of  my  book,  in  which  any  word  of  help  from 
you  would  be  most  welcome. — Yours  ever.  With  best  re- 
gards to  Madame  de  Stael.  T.  Erskine. 

I saw  your  amiable  young  man  at  Madame  de  St. 
Aulaire’s. 

Bead  the  passages  which  I refer  to  in  the  English  Bible. 


312 


LETTERS  OF  THOMAS  £R SHINE. 


1838. 


144.  TO  HIS  SISTER  MRS.  PATERSON. 

71  Rue  Grenelle,  St.  Germain,  Paris, 

5th  June  [1838]. 

My  dearest  Davie, — What  means  your  silence  ? Are 
you  too  much  absorbed  by  memory,  aided  by  the  return  of 
the  season,  and  the  sight  of  places  associated  with  those 
dear  spirits  ? The  acacia-trees  here  are  in  superb  beauty, 
if  such  sweet  simplicity  can  ever  be  rightly  called  superb  ; 
and  they  recall  to  me  our  acacia-tree,  and  Joseph  the  cat, 
and  those  who  used  to  delight  to  carry  Joseph  about,  and 
to  watch  his  gambols  about  the  tree.  “ Blessed  are  they 
that  hunger  and  thirst  after  righteousness”  all  the  day 
long.  It  is  the  only  business  that  stands  out  the  burden 
and  heat  of  the  day,  and  finds  bread  that  endureth  amongst 
all  the  husks  of  life.  We  are  not  our  own,  but  God’s; 
and  we  are  under  His  guidance.  If  I were  alone  just  now 
I should  leave  Paris  and  go  to  Switzerland,  or  perhaps  to 
Broglie  rather,  for  a little  while  first.  Paris  evidently  dis- 
agrees with  me.  ...  We  live  in  a most  beautiful  lodging, 
as  quiet  as  if  this  great  Babylon  were  a hundred  miles  off 
— serenaded  not  with  fiacre-wheels  and  drivers,  but  with 
sweetest  blackbirds,  which  have  an  undisturbed  possession 
of  garden  and  grove  ground  to  a considerable  extent  be- 
hind us.  We  have  a balcony  which  hangs  over  and  looks 
over  this  pleasure-ground,  on  which  we  can  walk  at  our 
ease.  The  weather  has  been  remarkably  backward,  cold 
and  wet.  Mr.  Campbell  sometimes  suffers  from  the  heat, 
I always  from  the  cold,  sometimes  wearing  my  heavy 
great-coat  in  the  house  to  keep  me  warm. 

6th  June. — The  last  letter  which  I received  from  you 
reached  me  on  the  13th  May,  and  Christian’s  last  was  on 
the  1 6th.  I have  written  to  you  both  since ; and  some- 


JET.  49. 


MADAME  BE  BROGLIE. 


313 


times  think  that  something  has  happened  which  prevents 
your  writing;  or  perhaps  that  you  have  mistaken  my 
address. 

At  Lady  Olivia’s,  Marlxuf  \ Lord  Mandeville,  her  son- 
in-law,  has  a meeting  for  conversing  on  the  Scriptures 
every  Friday.  I was  there  last  Friday  alone ; Mr.  Camp- 
bell was  at  Hahnemann’s.  The  chapter  was  the  first  of 
First  Peter.  Mr.  L.  presides.  He  began  with  Election,  and 
carried  on  some  conversation  on  the  subject  with  Lord  M. 
and  the  others.  At  last  I felt  that  I ought  to  speak  on  it ; 
so  I did.  They  received  it  very  gently,  but  as  a very 
strange  doctrine.  Mr.  Campbell’s  heart  longs  to  say  some- 
thing for  God;  I believe  that  he  will  speak  at  these 
meetings.  I never  heard  anything  more  fearfully  Calvin- 
istic  than  Mr.  L.  He  denied  that  man  was  here  in  a state 
of  probation  : this  world  is  merely  a school  for  the  elect, 
and  preaching  is  only  intended  to  call  them  and  train 
them.  How  different  from  Wisdom  in  the  Proverbs,  whose 
voice  is  to  the  sons  of  man — the  sons  of  Adam  in  the 
original.  I should  feel  thankful  to  be  used  to  deliver  any 
soul  from  the  yoke  of  such  a system.  There  is  a man  here 
whom  I like  very  much — the  Lutheran  minister.  He  is  a 
great  friend  of  Madame  de  B. ; he  is  German,  and  is 
large  and  wide  and  full  of  heart. — Ever  yours,  my  dear 
Davie,  with  love  to  James,  T.  E. 


145.  TO  MADAME  DE  BROGLIE. 

» 

71  Rue  de  Grenelle,  St.  Germain, 
Paris,  14 th  June  1838. 

Dear  Friend, — Dr.  Chalmers  is  desirous  to  see  you — 
and  also  to  see  a little  more  of  the  country.  He  is  very 
much  obliged  to  you  for  your  invitation,  and  will  probably 


314 


LETTERS  OF  THOMAS  ERSKINE. 


1838. 


be  with  you  either  the  end  of  next  week  or  the  beginning 
of  the  week  following.  I shall  accompany  him. 

I was  at  Taitbout  on  Sunday,  and  heard  the  regular 
minister  preach  on  that  word  of  God  to  Abraham  : “ Ne 
crains  point,  Je  suis  ton  bouclier  et  ta  grande  recompense.” 
I wish  you  had  been  there  along  with  me,  as  it  would  have 
given  us  an  opportunity  of  mutual  explanation  as  to  the 
distinction  and  connection  between  confidence  in  God  and 
consciousness  of  what  is  in  one's-self.  The  preacher  said, 
“ We  ought  to  consider  the  character  of  the  man  to  whom 
this  address  was  made,  for  it  does  not  belong  to  any  but 
to  those  who  possess  this  character.  Abraham  was  the 
type  and  model  of  the  faithful,  a devoted  servant  and 
friend  of  God,  etc.  etc.  Unless,  then,  we  can  recognise 
these  qualities  in  ourselves,  we  cannot  appropriate  the 
address  to  ourselves."  Now,  this  appears  to  me  to  be 
erroneously  stated,  for  the  character  of  man  depends  on 
that  which  is  his  confidence.  The  man  of  covetousness 
expects  happiness  from  money  : he  is  covetous,  just  because 
money  is  his  confidence ; so  of  the  man  of  pleasure  and 
ambition,  etc.  Their  confidence  in  pleasure  and  in  power, 
as  causes  or  sources  of  happiness,  is  the  root  of  their  faults. 
If  you  change  their  confidence  you  change  their  character. 
If  you  can  persuade  a covetous  man  that  money  is  not  son 
bouclier  ni  sa  grande  recompense,  but  that  God  is,  you  change 
him  from  a covetous  man  into  a pious  man.  So  it  seems 
to  me  that  the  word  spoken  to  Abraham  may  well  be 
spoken  to  every  man,  in  this  sense,  “ Created  things  are 
not  ton  bouclier  and  ton  bonheur — mais  moi  Je  les  suis  .”  The 
thing  in  which  I put  my  confidence  for  happiness  has 
necessarily  a directing  influence  over  my  whole  being ; it 
communicates  its  own  nature  to  me  in  some  measure.  Con- 
fidence in  a guide  insures  my  following  that  guide,  it  binds 
me  to  him.  Confidence  in  God  makes  me  one  with  God, 


JET.  49. 


MISS  RACHEL  ER SHINE. 


315 


in  a measure,  and  in  so  far  it  is  righteousness.  Con- 
fidence in  God  does  not  give  me  confidence  in  Him.  My 
confidence  rests  upon  what  I know  of  God’s  character,  but 
my  confidence,  inasmuch  as  it  binds  me  to  a righteous  God, 
is  itself  a righteous  thing.  The  only  righteousness  of  man 
is  to  receive  a righteous  Leader,  a righteous  confidence,  a 
true  Guide.  Man  is  merely  a receiver,  it  is  the  conscious- 
ness of  this  which  prevents  the  consciousness  of  his  having 
made  a right  choice  from  producing  self-conceit. 

When  God  says  to  man,  “ Well  done,  good  and  faithful 
servant,”  He  does  not  mean  to  flatter  him,  nor  to  injure 
his  spirit,  by  self-exaltation.  If  the  consciousness  of 
righteousness  is  inconsistent  with  humility,  man  must 
remain  in  a false  position  through  eternity. — Yours  ever, 

T.  Erskine. 

Mr.  Campbell  continues  delicate.  I have  not  proposed 
to  him  to  accompany  us.  I don’t  think  that  he  could  stand 
it  very  well  at  present. 

146.  TO  MISS  RACHEL  ERSKINE. 

71  Hue  de  Grenelle,  St.  Germain,  Paris, 
1 §tli  June  1838. 

Dearest  Cousin  R ., — I have  been  longer  of  writing 
you  than  I wished,  but  I don’t  like  to  send  you  such  expen- 
sive letters  too  frequently.  I feel  anxious  about  Mrs. 
Graham,  and  should  like  to  know  what  progress  she  is 
making.  I know  that  you  cannot  remain  an  unbroken 
trio  always ; and  you  are  all  rising  up  into  those  years  that 
give  attacks  of  all  kinds  a greater  hold  upon  the  system. 
In  Davie’s  last  letter  she  speaks  of  Mrs.  G.’s  invalidship  as 
still  existing.  The  readiness,  the  preparedness,  is  all ; — 
to  have  the  feet  shod  with  the  preparedness  of  the  gospel 
of  peace,  so  shod  that  we  are  ready  to  set  off  on  any  jour- 


316 


LETTERS  OF  THOMAS  ERSKINE. 


1838. 


ney,  specially  the  journey  home,  to  our  own  Father's  house, 
where  there  is  rest  for  the  weary,  bread  enough  and  to 
spare.  I have  you  all  present  before  my  heart's  eye,  and 
can  discern  that  Mrs.  G.  looks  very  bilious,  but  smiling 
through  her  yellow  fog.  Dr.  Chalmers  has  come  to  Paris, 
and  is  over  head  and  ears  with  delight ; he  has  an  honest, 
natural,  unsuppressed  pleasure  in  seeing  everything  and  every 
person.  My  entire  want  of  curiosity  makes  me  an  unfit 
companion  for  him ; but  I see  a good  deal  of  him,  and  can- 
not but  love  his  honest  bigness  (a  cognate  probably  of  high- 
ness). ...  I am  sorry  to  see  young  women  of  our  land 
brought  up  in  this  country.  There  is  an  externalness  in 
all  things  here,  beyond  what  there  is  with  us,  which  is  an 
unwholesome  element,  most  difficult  to  be  guarded  against. 
. . . Mr.  Campbell  is  not  making  much  progress,  but  he 
is  certainly  better  and  stronger  on  the  whole.  When  I was 
formerly  on  the  Continent  I was  always  alone.  Solitude 
was  my  habitual  condition,  out  of  which  I emerged  into 
society ; but  Mr.  C.'s  company  changes  that  state.  I be- 
lieve that  it  is  not  wholesome  for  the  mind  to  be  habitually 
alone ; it  produces  selfishness,  or  at  least  nourishes  it.  Mr. 
Campbell  is  a profitable  companion ; he  is  occupied  with 
the  one  thing  needful,  and  his  mind  is  a very  thinking  and 
original  one.  . . . 


147.  TO  MISS  RACHEL  ERSKINE. 

71  Rue  de  Grenelle,  St.  Germain, 

10 th  July  1838. 

Dear  Cousin, — . . . Dr.  Chalmers  is  to  leave  Paris 
this  day,  after  having  had  a month  of  great  enjoyment,  see- 
ing everything  with  a freshness  of  interest  and  curiosity 
that  astonishes  me ; he  leaves  Paris  quite  delighted  with  it. 
I had  a week  of  him,  making  a tour,  going  first  to  Broglie, 


^r.  49. 


REV  ALEX.  J.  SCOTT. 


317 


and  from  that  to  Alencjon,  Tours,  Orleans,  Fontainebleau, 
and  home,  visiting  beautiful  cathedrals,  and  passing  through 
rich  and  varied  scenery.  I was  very  happy  to  have  an 
opportunity  of  recalling  former  relations,  which  had  rather 
fallen  into  desuetude.  I found  him  most  amiable,  most 
true  and  infantine,  and  quite  disposed,  I think,  to  give  me 
back  the  place  which  I used  to  hold  with  him.  . . . The 
activity  of  his  intelligence  is  very  great,  and  gives  him  a 
continual  interest;  but  it  works,  not  about  persons,  but 
about  things,  which  is  to  me  a diminution  of  the  interest. 
There  was  a considerable  party  at  Broglie,  of  very  pleasant 
intelligent  people.  They  all  liked  the  Doctor  very  much, 
his  naivete  and  benevolence  were  so  striking.  Dear  Madame 
was  much  pleased  with  him,  and  the  Duke  and  he  had  many 
a long  discussion  on  political  economy,  the  law  of  primogeni- 
ture, the  advantage  of  having  large  properties  in  a country, 
etc.  ...  I went  to  P&re  la  Chaise  to  see  dear ’s  monu- 

ment again.  What  a comfort  it  is  to  think  that  God  is 
the  finder  of  all  lost  things ! . . . Beloved  cousin,  fare- 
well. Love  to  all. — Yours  most  affectionately, 

T.  Erskine. 

148.  TO  THE  REV.  ALEX.  J.  SCOTT. 

St.  Germain,  11  th  July  1838. 

Dear  Friend, — . . . The  weather  is  now  taking  the 
character  of  summer,  which  it  has  been  very  long  of  doing 
this  year,  and  I long  for  a sight  and  a feeling  of  the  Alps. 

We,  Campbell  and  I,  have  had  some  gratifying  intelli- 
gence of  your  visit  to  Scotland.  I hope  you  have  experi- 
enced something  of  the  blessedness  of  being  a fellow-worker 
with  God,  and  that  you  are  now  experiencing  it  amongst 
your  people  at  Woolwich.  I am  sorry  to  hear  of  the  slow 
progress  of  dear  Mrs.  Scott.  I hope  the  company  of  her 


318 


LETTERS  OF  THOMAS  ERSKINE. 


1838. 


sisters  will  do  her  good.  I beg  my  brotherly  love  and 
regards  to  them,  also  to  Mrs.  Rich  and  Miss  Farrer,  Han- 
son and  Robinson.  When  you  come,  will  you  bring  along 
with  you,  for  me,  two  copies  of  Keble’s  Christian  Year, 
and  one  of  Coleridge’s  Aids  to  Reflection.  Remember  me 
lovingly  to  the  Carlyles  and  Maurice.  Farewell. — Yours 
ever,  T.  Erskine. 

I thank  you  for  your  bad  news  about  my  book,  which  I 
regret,  but  do  not  wonder  at,  for  other  reasons  than  its 
being  opposed  to  the  usual  way. 

Write  to  me  soon  again,  like  a good  man,  some  days  be- 
fore you  come,  leaving  time  for  an  answer  from  this.  Mr. 
Campbell  sends  his  love. 

149.  TO  MADAME  DE  BROGLIE. 

Hotel  Castellane,  Rue  Grenelle,  St.  Germain, 
21  st  July. 

Dear  Friend, — ...  I have  read  the  Duke’s  book 
through  with  much  interest,  and  it  has  created  a strong 
desire  to  see  the  remaining  volume.  Is  it  lithographed 
yet?  The  distinction  which  he  draws  between  the 
religious  man  and  the  theologian  is  exceedingly  good, 
and  beautifully  illustrated.  I hope  you  will  let  me  have 
the  sequel  as  soon  as'  you  can ; it  relates  to  what  has 
occupied  my  own  mind  for  many  years — the  connection 
between  man  and  Christianity,  and  the  relation  of  that 
which  is  positive  in  religion  to  that  which  is  principle. 
When  I look  at  the  four  Evangelists  I see  a great  difference 
between  John  and  the  others,  and  in  like  manner  I see  a 
great  difference  between  the  various  Epistles.  In  some  I 
see  the  positive  almost  passed  over  altogether,  in  some 
strongly  pressed,  and  I sometimes  feel  disposed  to  think 
that  the  one  class  is  more  intended  for  one  age,  and  the 
other  for  another.  In  my  own  mind,  I don’t  feel  that  I at 


JET.  49. 


MADAME  BE  BROGLIE. 


319 


all  lose  the  positive  by  identifying  it  with  principle,  and 
that  which  is  matter  of  general  consciousness.  I don’t  lose 
the  personal  character  and  relation  of  Christ  to  me  by 
identifying  Him  with  my  conscience ; on  the  contrary,  I 
find  my  apprehension  of  that  personal  character  and  relation 
increased  by  it.  If  the  Bible  is  given  to  us  “for  our 
instruction  in  righteousness,”  it  is  certainly  intended  to 
address  our  moral  conscience,  as  otherwise  it  could  not  be 
for  our  instruction  in  righteousness.  I cannot  too  strongly 
express  to  you  the  conviction  which  I have,  that  man  can  do 
no  good  thing  of  himself,  and  yet  I cannot  too  strongly  ex- 
press my  conviction  that  the  Spirit  of  God  is  always  pre- 
sent to  him,  and  that  he  may  take  hold  of  that  strength  if 
he  will.  I believe  that  the  first  step  is  made  by  God  to- 
wards all  men,  but  that  they  may  and  do  accept  or  refuse 
according  to  something  in  themselves, — a personal  choice 
which  belongs  to  the  very  essence  of  their  natures.  The 
frequent  recurrence  throughout  the  book  to  the  inward  test 
of  truth,  moral  and  intellectual,  is  most  pleasing  to  me, — 
the  intuitive  perception  of  truth,  the  glance  that  one 
sometimes  gets  into  the  truth  of  a fact  or  a principle  which 
is  followed  by  sudden  darkness,  and  yet  remains  as  a coun- 
terpoise against  all  the  darkness,  although  it  is  only  a mem- 
ory. I have  perfect  sympathy  with  all  such  things.  I 
hope  I may  yet  have  some  real  conversation  with  him  upon 
this  subject,  which  is  to  me  the  most  interesting  of  all  sub- 
jects, except  the  actual  thing  itself,  the  life  of  God  in  man’s 
soul. 

We  paid  a very  pleasant  visit  to  Broglie ; both  the  Doctor1 
and  I enjoyed  it  very  much.  I saw  Madame  de  Stael  as 
she  passed  through.  Mr.  Duparquet  has  called  for  me,  and 
has  asked  me  to  see  him  at  Etiolles,  which  I hope  to  do. 
Dear  fellow-pilgrim,  the  Good  Shepherd  be  with  you, 
1 Dr.  Chalmers. 


320 


LETTERS  OF  THOMAS  ERSKINE. 


1838. 


strengthening  and  comforting  you.  Mr.  Campbell  begs  to 
be  remembered  to  you. — Yours  in  much  love, 

T.  Erskine. 

150.  TO  THE  REY.  ALEXANDER  J.  SCOTT. 

67  Rue  de  Grenelle,  St.  Germain, 

2 d August  1838. 

My  dear  Friend, — I am  ready  to  go  with  you  to  Switz- 
erland on  a day’s  notice,  and  I think  that  I could  now 
safely  leave  Mr.  Campbell,  if  he  chose  to  be  left.  So  come, 
bringing,  as  aforesaid,  Coleridge’s  Aids  to  Reflection  and 
two  copies  of  Keble.  . . . Poor , I think  of  his  bur- 

dened unsatisfied  heart  often.  I am  miserable ; thou  art 
miserable ; he  is  miserable.  Omnes,  we  are  all  miserable. 
Such  is  the  drama  of  life.  To  discover  and  feel  a wise  and 
loving  personal  Will  superintending  and  ordering  this 
strange  history,  is  a support  and  a blessed  support  certainly, 
but  it  does  not  put  away  the  misery ; and  not  only  a sup- 
port, for  it  enables  us  not  to  choose  to  put  away  our  misery 
— that  is  something.  Accept  thy  punishment,  and  I will 
remember  my  covenant.  Yes,  it  is  something,  which  reaches 
into  the  heart  of  God,  into  the  infinite,  which  is,  I suppose, 
the  peace  passing  understanding. 

Remember  me  to  Mrs.  Rich  and  Miss  Farrer.  Fare- 
well, dear  friends. — Yours  affectionately,  T.  Erskine. 

151.  TO  MADAME  DE  BROGLIE. 

Hotel  Castellane,  Rue  de  Grenelle,  St.  Germain, 
2 d August  1838. 

Dear  Friend, — I do  not  expect  in  this  world  to  be  de- 
livered from  a heavy  weight  of  sorrow.  We  are  called  into 
a union  and  participation  with  Him  who  was  a man  of 
sorrows,  and  who,  though  a Son,  yet  learned  obedience  by 
the  things  which  He  suffered.  Beloved  friend,  faint  not, 


;et.  49. 


MADAME  DE  BROGLIE . 


321 


neither  be  weary ; take  up  your  cross  and  follow  Him  unto 
the  same  place  whither  He  hath  gone  before.  I believe 
that  it  was  the  experience  of  what  you  express  in  your 
letter, — I mean  the  experience  of  an  insupportable  burden 
of  grief,  which  I could  by  no  means  cast  off, — which  first 
led  me  to  take  the  view  of  the  atonement  which  I now 
take,  and  to  consider  Jesus  not  as  a substitute,  but  as  the 
Head  and  Fountain  of  Salvation,  supplying  us  with  His  own 
spirit,  so  that  we  may  use  the  discipline  of  life,  the  sorrow, 
the  agony  of  life,  as  He  did,  to  learn  obedience,  to  learn  to 
find  in  the  will  of  God,  which  appoints  our  path,  a union 
with  the  mind  of  God.  Jesus  found  that  will  to  be  meat 
indeed,  as  He  walked  His  weary,  sorrowing  pilgrimage ; He 
felt  that  it  was  all  tender  love,  and  He  would  have  us  feel 
it  also,  for  we  cannot  otherwise  be  made  meet  for  the  rest 
and  glory  of  God.  And  as  He  puts  the  cup  of  sorrow  into 
our  hand,  He  says,  Can  ye  drink  of  the  cup  that  I drink  of  % 
And  shall  we  refuse  or  hold  back  from  this  fellowship  with 
Jesus,  in  the  sorrow  which  kills  sin  when  it  is  received  in 
the  spirit  of  Jesus,  in  the  filial  spirit]  “These  light  afflic- 
tions, which  are  but  for  a moment,  work  for  us  a far  more 
exceeding,  even  an  eternal  weight  of  glory,  whilst  we  look 
not  at  the  things  which  are  seen,  but  at  the  things  which  are 
not  seen.”  The  sorrow  is  not  merely  a difficulty  which  we 
are  to  endeavour  to  pass  through  as  easily  and  as  quickly  as 
we  can,  it  is  the  thing  which  works  out  the  eternal  weight 
of  glory, — not  at  all  in  the  way  of  a price  paid  for  it,  but  as 
the  wise  education  and  medicine  of  God.  We  are  like  the 
Israelites  travelling  through  that  dreary  desert,  until  our 
carcases,  our  fleshly  thoughts  and  desires,  fall  in  the  wilder- 
ness ; but  in  the  meantime  we  have  the  manna  to  feed  on, 
the  will  of  God  in  all  things,  and  we  have  the  pillar  of 
cloud  and  of  fire,  the  presence  of  God  in  our  consciences 
directing  us  in  the  way.  And  shall  we  say  that  we  are  with- 

x 


322  LETTERS  OF  THOMAS  ER SHINE.  1838. 

out  comfort  And  have  we  not  a hope  full  of  immortality  ] 
Dear  sister,  you  have  often  been  a channel  of  comfort  to 
me.  I pray  God  for  you,  that  you  may  meet  a living  will 
of  God  in  every  sorrow  that  bows  down  your  heart,  and 
that  you  may  find  your  Father’s  love  in  your  Father’s  will. 
Read  the  3d  chapter  of  the  Lamentations  of  Jeremiah  in 
the  English  Bible.  I have  often  found  it  a precious  word 
of  comfort.  Accept  your  punishment,  not  the  punishment 
of  a Judge,  but  the  chastisement  of  a most  tender  Father, 
who  afilicteth  not  willingly,  but  for  our  profit.  Will  you 
look  at  my  book,  pp.  103-105,  if  you  are  not  afraid  h I was 
out  at  Etiolles  seeing  Madame  Duparquet.  They  had  just 
heard  of  the  death  of  Mr.  Cuvier,  which  seemed  a very  sore 
affliction  to  Madame  Duparquet,  whose  heart  is  very  tender. 
The  discipline  is  going  on  in  every  house,  and  in  * every 
heart.  Let  us  take  part  in  God’s  work  with  us.  Let  us 
enter  into  His  plan.  Dear  friend,  I do  not  say  that  the 
inward  revelation  in  conscience  makes  us  independent  of 
the  outward  revelation,  but  I say  that  we  never  rightly 
receive  or  believe  the  outward  revelation  until  we  learn  it 
from  the  inward,  and  that  the  use  of  the  outward  is  to 
foster  and  educate  the  inward.  I believe  that  they  are 
duplicates  by  the  same  hand,  with  this  difference,  that  the  in- 
ward, being  a living  thing,  and  being  mixed  and  surrounded 
with  things  of  a nature  opposed  to  it,  is  liable  to  be 
mistaken,  and  even  to  remain  altogether  undeveloped,  or 
choked  in  the  heart,  whereas  the  other  remains  always  the 
same  unmixed  pure  announcement  of  truth. 

152.  TO  MADAME  DE  BROGLIE. 

H6tel  Castellane^ Rue  Grenelle,  Sr.  Germain, 
13^  August . 

Dear  Friend, — I have  heard  from  Dr.  Chalmers.  He . 
tells  me  that  he  has  sent  a copy  of  his  works,  now  reprinting, 


jet.  49.  MADAME  DE  BROGLIE.  323 

for  you,  and  another  for  Mademoiselle  Pomaret.  He  had  not 
written  to  you,  because  he  did  not  like  to  do  it,  until  he 
had  been  invited  to  do  so  by  yourself.  If  you  have  received 
his  books,  I doubt  not  that  you  have  already  written  to 
him,  and  if  you  have  not  received  them — that  is,  if  they 
have  not  yet  arrived, — you  may  perhaps  write  to  tell  him 
so.  I should  like  to  hear  how  Mademoiselle  Pomaret  is ; I 
heard  from  M.  Duparquet  that  she  had  been  unwell. 

When  I received  your  last  letter,  I was  so  much  occupied 
that  I entirely  overlooked  the  criticisms  which  you  make 
in  it  on  the  views  which  you  suppose  my  book  contains. 
I often  feel  discouraged  from  expressing  my  thoughts,  by 
finding  that  I do  it  in  so  imperfect  a manner  as  to  give 
an  entirely  false  impression  of  them.  I see  that  I have 
given  you  an  impression  perfectly  foreign  to  my  meaning. 
My  object  is  not  in  the  smallest  degree  to  say  what  the 
conscience  might  do  for  man  without  the  Bible,  but  to 
say  that  all  that  a man  learns  from  the  Bible,  without  its 
awakening  within  him  a living  consciousness  of  its  truth, 
might  as  well  not  be  learned, — that  is,  I believe  that  there 
is  a real  correspondence  between  the  truths  of  the  Bible 
and  the  spiritual  part  of  man's  nature,  in  the  same  way  as 
there  is  a correspondence  between  the  outward  relations 
of  life  (as  parent  and  child,  husband  and  wife,  brothers, 
sisters,  friends,  neighbours,  etc.)  and  the  feelings  of 
man's  heart;  and  that  as  a man  could  not  comprehend 
these  relations  of  life,,  if  he  had  not  a consciousness  in  his 
heart  corresponding  to  them,  so  I believe  that  a man  could 
not  really  believe  the  truths  concerning  his  higher  relations 
unless  he  had  a consciousness  in  his  heart  corresponding  to 
them,  and  that  in  fact  he  cannot  truly  be  said  to  believe 
them  unless  that  consciousness  be  awakened.  I wish  to 
guard  people  against  supposing  that  they  believe  a doctrine 
of  the  Bible,  or  have  faith,  merely  because  they  believe 


324 


LETTERS  OF  THOMAS  ERSKINE. 


1838. 


that  the  Bible  is  true.  I believe  also  that  there  are 
different  depths  of  meaning  in  the  same  truth,  and  that 
according  to  the  degree  of  spiritual  discernment  of  the 
deeper  meaning  so  is  the  profit  from  the  doctrine. 

The  revelation  of  God  in  flesh  means  not  only  the 
revelation  of  the  history  of  Jesus  Christ,  but  the  revelation 
of  God  in  His  relation  to  man's  understanding  and  feelings 
and  nature  in  general. 

Jesus  Christ  was  God  and  man,  showing  that  God  could 
in  a measure  be  comprehended  by  man,  and  that  man's 
faculties  were  fit  recipients  of  God.  And  ought  we  not  to 
expect  this  from  the  account  of  man’s  creation  “in  the 
image  of  God  ”]  The  image  was  and  is  the  inward  likeness 
surely,  so  that  man  can  be  a conscious  willing  co-operator 
with  God,  which  the  lower  animals  could  not  be. 

I have  never  supposed  the  case  of  a man  possessing  a 
Bible  and  yet  putting  it  from  him,  on  the  ground  that 
conscience  was  sufficient.  I think  that  a man  who  did  so 
would  be  found  to  be  sinning  against  his  conscience.  But 
I never  suppose  such  a case ; it  does  not  form  any  part  of 
my  argument.  I do  not  oppose  the  conscience  to  the  Bible, 
but  I say  that  the  Bible  is  meant  and  fitted  for  the 
conscience,  as  a telescope  is  meant  for  the  eye.  The 
conscience  is  the  eye,  the  Bible  is  the  telescope,  and  as  the 
telescope  does  not  change  the  faculty  of  sight,  but  brings 
more  objects  within  its  range,  so  does  the  Bible  to  the 
conscience. 

I believe  that  God  has  left  no  man  without  the  means 
of  salvation,  and  that  a man  without  a Bible  has  still  a God, 
and  a God  whom  he  can  get  acquainted  with  through  his 
conscience,  and  I believe  that  salvation  means  a growing  in 
acquaintanceship  with  God  and  in  conformity  to  His  will. 

Remember  me  with  much  regard  to  Mademoiselle 
Pomaret  and  your  husband,  and  Monsieur  Doudan,  and  to 


JET.  49. 


MISS  RACHEL  ERSKINE . 


325 


your  daughter  and  her  husband,  if  they  are  with  you. — 
Yours  ever,  T.  Erskine. 

I intend  to  go  to  Geneva  next  week,  early  in  the  week 
— on  Wednesday  perhaps.  Write  a word. 

153.  TO  MISS  RACHEL  ERSKINE. 

Paris,  15 th  August  1838. 

My  dear  Cousin  Rachel, — I believe  that  I shall  leave 
this  great  Babylon  of  Paris  for  the  little  Babylon  of  Geneva 
(for  Babylon  is  everywhere,  and  of  all  sizes)  in  less  than  a 
week.  . . . Mr.  Campbell  intends  to  return  home,  when  I 
leave  this  ; he  has  not  received  any  apparent  benefit  by  his 
stay  here,  and  he  feels  very  anxious  to  see  his  (eighty  years) 
old  father,  from  whom  he  has  never  been  nearly  so  long 
separated  in  the  course  of  his  life.  I expect  Scott  to  take 
his  place  with  me  in  my  journey  to  and  through  Switzerland. 
It  is  to  me  a weighty  and  anxious  undertaking  to  revisit 
my  Swiss  friends,  and  to  enter  with  them  on  matters  on 
which  I know  we  differ.  ...  I had  a letter  from  Dr. 
Chalmers  the  other  day,  proving  to  me  that  he  had  com- 
pletely misunderstood  my  book.  I need  not  think  of 
writing  another  book  to  explain  the  book  which  I have 
already  written.  What  are  you  doing?  enjoying  lovely 
Cardross,  fair  and  noble  Cardross,  with  its  grave  square 
tower,  and  its  trees,  under  which  our  fathers’  fathers  have 
played,  and  its  beautiful  extent  of  grass,  and  its  seclusion, 
and  its  simple  peasantry — simple,  that  was,  but  that  is  no 
longer,  for  simplicity  has  left  our  land  ? It  is  possible  that 
on  the  whole  there  may  be  a higher  standard  of  moral 
feeling  in  Great  Britain  than  in  France  at  this  present 
moment ; but  it  seems  to  me  that  we  are  going  down-hill 
and  that  France  is  rather  ascending.  The  thought  of  my 
country  is  a very  melancholy  thought  to  me.  The  whole 
social  system  is  sick ; there  is  no  brotherhood.  I . some- 


326 


LETTERS  OF  THOMAS  ERSKINE. 


1838. 


times  feel  as  if  I could  enter  into  the  feelings  of  the  French 
nation,  when,  conscious  of  the  entire  want  of  brotherhood 
amongst  them,  they  raised  their  frantic  cry  of  Liberty, 
Equality,  Fraternity,  Or  Death  ! They  felt  they  needed  these 
things,  but  they  did  not  know  how  to  set  about  getting 
them.  They  felt  the  want  of  brothers,  and  the  only  way 
that  occurred  to  them  of  manufacturing  brothers  was  to 
set  the  guillotine  agoing,  and  cannons  and  muskets  and 
bayonets  agoing,  and  saying  to  all  men,  Be  our  brothers,  or 
die.  . . . 

154.  TO  HIS  SISTER  MRS.  STIRLING. 

Bern,  14 th  Sept.  1838. 

Dearest  Christian, — I am  often  recalled  to  the  re- 
membrance of  you  and  Charles  at  present,  by  the  sight  of 
places  which  we  all  looked  at  together;  for  I am  now  making 
with  Mr.  Scott  the  same  tour  that  I made  with  you  in  the 
*24.  These  remembrances  now  must  carry  us  out  of  the 
visible  and  the  finite,  if  we  would,  even  in  imagination, 
follow  our  companions,  as  almost  all  our  remembrances  must 
do ; for  what  can  we  remember  that  is  not  connected  with  . 
some  one  who  has  ceased  to  be  a part  of  our  visible  cir- 
cumstances 2 And  the  chief  character  of  interest  which 
the  lofty  peaks  (which  I am  now  searching  for  amongst  the 
clouds)  possess,  is  just  that  same  quality  of  carrying  us  up 
out  of  the  visible  and  the  finite.  The  meeting  of  heaven 
and  earth,  of  the  Creator  and  the  creature,  is  the  true 
thing  symbolised  by  the  scenes  before  me,  and  from  which 
they  derive  their  intense  interest ; as  it  is  also  the  thing 
which  is  at  the  root  of  the  interest  which  we  feel  in  follow- 
ing a departed  friend  into  his  unseen  habitation.  ...  I 
met  at  Lausanne  with  an  old  friend  of  mine,  who  was 
pastor  of  the  Deformed  Church  at  Frankfort  when  I passed 
through  that  city  with  Begbie,  before  Archibald  joined  me 


JET.  49. 


MRS.  STIRLING. 


327 


at  Hamburg ; he  is  apparently  dying  now ; he  is  a man  of 
very  remarkable  talents  and  great  amiableness.  We  had 
been  great  friends  at  Frankfort,  and  although  we  had  had 
no  correspondence  of  any  kind  since  that  time,  he  met  me 
with  much  affection  and  much  emotion ; he  told  me  that 
he  would  wish  to  live,  if  it  were  the  will  of  God ; he  had 
been,  he  thought,  a gainer  by  his  illness,  in  .respect  of  his 
qualification  to  teach  others  the  way  of  salvation ; he  also 
said  he  had  been  so  happy  at  Lausanne  • he  loved  and 
admired  his  country  exceedingly,  and  he  felt  that  the  loss 
of  life  would  be  a great  privation.  Poor  fellow,  he  does 
not  look  as  if  he  could  survive  long ; he  remembered  every 
word  that  had  passed  between  us  at  Frankfort,  and  went 
over  it  all  with  an  affecting  interest.1  I also  made  a new 
acquaintance  at  Lausanne — with  M.  Vinet,  the  most  re- 
markable man  in  the  French  Protestant  Church ; he  seemed 
to  me  large  and  free,  and  yet  deeply  serious.  I was 
delighted  with  him ; he  has  not  the  Calvinism  of  Gaussen 
or  Merle — at  least  he  has  some  other  thing  which  balances 
it,  which  they  want.  I also  saw  Scholl,  whom  you,  I think, 
saw — an  amiable,  excellent  man.  The  sight  of  Vinet,  and 
the  reading  of  some  of  his  books,  gave  me  a hope  for  the 
Swiss  and  French  Protestants  which  I scarcely  had  before. 
I am  convinced  that  nothing  but  infidelity  can  be  the  con- 
sequence of  holding  that  Calvinistic  logic  so  prevalent 
through  Scotland,  and  which  is  preached  also,  though  in  a 
more  living  way,  through  the  French  and  Swiss  Eeformed 
Church.  Men  require  something  now  which  will  commend 
itself  to  the  conscience  and  the  reason,  and  if  that  is  not 
given  them,  they  have  only  superstition  and  infidelity  to 
choose  between,  and  I think  that  they  are  showing  that 
infidelity  is  their  choice. 

I wish  you  could  get  Vinet ; he  is  more  of  Scott’s  calibre 
1 Monsieur  Manuel. 


328 


i838. 


LETTERS  OF  THOMAS  ERSKINE. 

than  any  person  that  I know.  I shall  in  a future  letter 
tell  you  how  you  may  get  it.  I met  Tom  Dundas  and  his 
wife  at  Geneva ; I was  happy  to  be  met  with  so  much  of 
the  feeling  of  relationship  by  him.  ...  We  intend  to  go 
to  Interlachen  to-morrow.  T.  E. 

155.  TO  MISS  JANE  STIRLING. 

1th  Oct.  1838,  Geneva. 

. . . You  will  by  this  time  have  received  the  news  of 
the  death  of  Madame  de  Broglie.  To  many  it  is  a deso- 
lating blow ; to  her  poor  husband  and  children,  and  to 
Madame  de  Stael,  it  is  a desolation,  a withering  of  life. 
You  knew  her,  and  you  loved  her,  and  she  loved  you ; 
and  you  will  feel  that  there  is  not  another  creature  in 
creation  that  could  fill  her  place  to  you.  I feel  that ; but 
I know  that  she  has  entered  into  peace,  and  that  this  blow, 
so  severe  to  others,  so  drying  up  of  the  life  of  many  hearts, 
has  for  herself  broken  in  pieces  the  gates  of  brass,  and  cut 
in  sunder  the  bars  of  iron.  She  died  by  a brain  fever,  as 
her  brother  did,  brought  on,  I doubt  not,  by  the  continued 
wearing  down  of  the  material  by  the  immaterial.  She 
took  a slight  cold,  as  she  thought,  about  the  7th  September; 
on  the  11th  it  appeared  serious.;  on  the  22d,  at  five  in  the 
morning,  her  spirit  flew  away  and  was  at  rest.  The  fever 
affected  her  head  very  soon,  but  it  had  no  power  over  her 
heart,  over  her  free  spirit ; she  prayed  without  ceasing,  she 
loved  without  ceasing — beloved  spirit.  I saw  her  last  on 
the  21st  August.  I left  her  that  day  with  a solemn  feeling, 
an  indistinct  feeling  of  the  uncertainty  of  time-things ; but 
little  indeed  did  I realise  that  she  was  so  near  her  deliver- 
ance. She  urged  me  much  to  go  back  to  Broglie  when  she 
did,  which  was  two  days  afterwards ; she  said  she  wished 
much  to  commune  on  the  things  of  eternity,  and  she  said 
“II  faut  du  temps,  vous  savez,  pour  parler  des  clioses  de 


JET.  49. 


MISS  JANE  STIRLING . 


329 


r6ternit6.”  When  I paid  my  visit  at  Broglie  with  Dr. 
Chalmers,  he  occupied  her  entirely,  so  she  required  a visit 
for  myself ; she  pressed  it  so  much  that,  if  it  had  not  been 
that  I did  not  like  to  trespass  on  Mr.  Scott's  time,  I should 
certainly  have  gone.  As  I was  going  out  of  the  room,  she 
said,  “ Am  I ever  to  see  you  again  in  this  world  V1  I hope 
to  pass  eternity  with  her.  It  is  wonderful  to  me  to  think 
what  a place  she  has  occupied  in  my  life,  since  I have 
become  acquainted  with  her.  Her  husband  has  been  sup- 
ported in  a wonderful  manner.  He  and  Madlle.  Pomaret 
never  left  her  bedside  after  the  fever  decidedly  took  posses- 
sion of  her.  Madame  Yernet  yesterday  read  me  a letter  of 
Madlle.  Pomaret  to  Adele,1  in  which  she  speaks  of  him  as 
of  one  who  has  consecrated  himself  to  God ; she  says,  “ Au- 
pr£s  de  lui,  je  me  trouve  comme  dans  une  6glise ; il  est 
saint."  The  impression  that  she  herself  made  on  all  the 
servants  and  doctors  that  came  was  remarkable ; they  felt 
that  she  was  holy.  And  now  she  is  no  more  seen  of  men; 
her  feet,  which  here  were  shod  with  the  preparedness  of 
the  gospel  of  peace,  now  stand  in  the  gates  of  the  New 
Jerusalem.  Her  son  was  absent  on  a walking  expedition, 
so  that  they  did  not  know  where  he  was,  or  how  to  reach 
him.  Louise  was  at  Milan ; since  she  heard  of  it  her  grief 
has  been  violent.  The  God  of  blessing  give  them  all  a 
blessing  in  this  bitter  cup.  I have  seen  old  Madame 
Necker,  to  whom  she  was  as  a daughter,  the  most  affec- 
tionate of  daughters.  . . . At  Paris  get  acquainted  with 
Monsr.  Verny,  pasteur  of  the  Lutheran  Church  there — he 
lives  at  No.  11  Rue  de  Barbette — a great  friend  of  Madame 
de  Broglie,  and  one  who  could  appreciate  her.  ...  We 
are  strangers  and  pilgrims  on  the  earth;  the  only  right 
thing  is  to  pray  without  ceasing,  and  to  love  without* 
ceasing.  . . . 

1 Sister-in-law  to  Madame  de  Stael. 


330 


LETTERS  OF  THOMAS  ERSKINE. 


1838. 


156.  TO  HIS  SISTER  MRS,  STIRLING. 

Geneve,  Oct.  10,  1838. 

My  dear  Christian, — I have  lost  a great  friend,  a dear 
friend,  since  I last  wrote  to  you.  Madame  de  Broglie’s 
death  has  changed  the  world  for  me  a good  deal.  Her 
acquaintance  has  been  a considerable  feature  in  my  life, 
more  so,  indeed,  than  that  of  any  person  whom  I have  not 
known  from  infancy.  There  was  an  activity  in  her  friend- 
ship— an  activity  both  of  heart  and  of  intelligence — that  I 
never  met  with  except  in  Dr.  Stuart,  and  an  activity  which 
was  continually  directed  upwards.  Her  character  had  un- 
dergone a great  change  since  I last  saw  her ; she  was  not 
more  occupied  about  eternal  things,  but  her  occupation  with 
them  was  much  more  healthy ; she  seemed  to  me  to  live 
•much  in  the  spirit  of  prayer,  enjoying  the  love  and  peace  of 
God  to  a great  degree,  and  making  it  her  business  to  learn 
His  righteousness.  I wish  you  had  seen  her;  although  I 
believe  you  will  soon  see  her,  and  see  her  in  a form  which 
will  still  more  perfectly  utter  that  spiritual  beauty  which  her 
Creator  intended  her  to  utter  than  the  form  in  which  I have 
known  her ; but  yet  I wish  you  had  seen  her,  that  you  might 
understand  what  I mean  when  I say  that  she  and  our 
brother  James  were  the  two  most  perfect  symbols,  in  their 
persons,  of  a spiritual  being,  having  a mission  to  fulfil  in 
this  world,  and  not  belonging  to  it,  that  I have  met  with 
in  my  pilgrimage.  I always  thought  James  most  beautiful, 
and  I thought  her  most  beautiful.  They  were  both  like 
what  I can  suppose  glorified  humanity  will  be.  There  was 
an  unspeakable  charm  about  her ; such  a truth  of  heart, 
which  used  a most  remarkable  intelligence  only  for  the 
purposes  of  truth.  I may  have  as  much  intercourse  with 
her  still,  of  the  most  profitable  sort ; but  I cannot  help 
feeling  the  earth  much  emptier  for  her  remQval. 


JET.  50. 


MRS.  STIRLING. 


331 


Oct.  1 3th. — I received  your  most  affectionate  and  wel- 
come letter  the  day  before  yesterday.  Yes,  she  is  blessed, 
but  she  has  left  many  mourners ; her  poor  husband  seems 
to  have  received  a great  blessing  to  his  soul  in  this  cup  of 
sorrow;  he  seems  to  have  met  God  in  it.  Dear  Christian, 
what  a wilderness  the  world  is ! and  how  right  it  is,  and 
how  fitting  it  is,  that  it  should  be  so ; it  is  just  the  proper 
school  for  constraining  us  to  cast  ourselves  upon  God  as 
our  whole  portion,  and  to  look  through  the  visible  into  the 
invisible.  My  birthday.  Be  the  Lord  my  choice. 

* Oct . 14. — I have  been  at  church,  where  I met  Madame 
Yernet,  who  told  me  that  yesterday  she  had  a letter  from 
M.  de  Broglie  himself,  poor  man.  I intend  to  go  out  to 
Carra  (her  campagne)  to-morrow,  to  see  more  of  her,  and 
to  hear  of  these  mourners.  I am  now  living  by  myself, 
which  I have  not  done  since  I left  England,  having  first 
had  Mr.  Campbell  and  afterwards  Mr.  Scott  for  my  com- 
panion. They  are  both  remarkable  men ; but  Scott  is,  in 
point  of  intellect,  one  of  the  first,  if  not  the  first,  man  that 
I have  known.  I had  an  interlude  of  Dr.  Chalmers  for 
some  days  as  a variety.  He  went  with  me  to  Broglie, 
where  he  was  delighted  with  her,  and  she  with  him ; that 
is,  with  his  honesty,  and  his  naturalness,  and  his  kindliness; 
dear  woman,  when  we  took  our  leave,  she  told  me  that  she 
did  not  consider  that  as  a visit  from  me,  for  that  she  had 
been  so  entirely  occupied  with  Dr.  Chalmers ; she  said,  “ I 
know  you  will  not  be  hurt  by  it.”  The  last  day  that  I 
saw  her  was  the  2 1 st  of  August ; there  was  something  in 
our  meeting  like  a farewell,  like  a leave-taking ; she  spoke 
of  the  danger  of  being  carried  away  by  particular  ideas ; 
she  expressed  her  fear  for  me  in  that  respect,  saying  at  the 
same  time  that,  although  younger  than  I was,  she  felt  some- 
thing like  a maternal  care  for  me,  as  well  as  a sisterly,  and 
she  gave  me  a lithograph  etching  of  one  of  Overbeck's  little 


332  LETTERS  OF  THOMAS  ERSKINE . 1838. 

pieces — Jesus  standing  at’ the  door  and  knocking ; she  wrote 
the  date  under  it,  21st  August,  and  “II  n’y  a point  d’autre 
Sauveur  que  moi.”  He  was  indeed  knocking  at  the  door  for 
her,  in  a sense  which  neither  of  us  thought  of  at  the  time; 
though  she  told  me  that  she  often  felt  a most  remarkable 
longing  for  death.  All  her  outward  relations  were  happy, 
and  yet  she  had  a deep  melancholy  that  perpetually  weighed 
upon  her  heart.  I had  a letter  yesterday  from  cousin 
Rachel ; I am  glad  to  hear  good  accounts  of  her  invalids. 
The  weather  has  become  bitter  cold  here.  La  bize  (I  don’t 
know  whether  that  is  the  true  spelling)  actually  penetrates 
into  the  marrow ; it  has  made  me  think  of  crossing  the  Alps. 
Jura  is  white  before  his  usual  time.  My  dear  Christian,  I 
hope,  if  it  please  God,  to  be  with  you  before  very  long,  and 
to  arrange  to  live  with  you,  that  we  may  do  each  other 
what  good  we  can.  . . . Yours  ever,  T.  E. 

157.  TO  THE  REV.  JOHN  McLEOD  CAMPBELL. 

Geneva,  17  Oct.  1838. 

Dear  Brother, — I heard  of  your  marriage  from  my 
sister,  Mrs.  Paterson.  May  the  Lord  abundantly  bless 
you  and  her  in  your  relation  to  each  other,  and  make  you 
instruments  of  righteousness  in  the  church  and  in  the  world. 
I hope  you  may  both  prove  in  your  own  hearts  that  your 
union  is  of  the  Lord. 

Your  marriage  took  place  just  four  days  after  the  death 
of  Madame  de  Broglie.  I think  I showed  you  that  little 
engraving  which  she  gave  me  that  last  day  that  I saw  her 
in  Paris,  representing  Jesus  standing  at  the  door  and  knock- 
ing. How  little  did  I realise  at  the  time  that  Jesus  was 
so  soon  to  open  the  door  of  her  clay  prison,  and  give  a full 
release  to  her  blessed  yet  wearied  spirit  from  the  conflict 
of  this  world  ! I cannot  express  to  you  what  a gap  her 
removal  makes  to  me  in  this  visible  order  of  things.  She 


jet.  50.  REV.  J.  M‘LEOD  CAMPBELL.  333 

was  connected  in  my  mind  with  every  subject  of  thought, 
and  she  possessed  that  idiosyncrasy,  that  individuality  that 
prevents  the  possibility  of  her  idea  ever  being  confounded 
or  mixed  up  with  the  idea  of  any  other  being.  No  other 
creature  could  fill  the  place  which  she  filled  in  the  minds 
and  lives  of  those  who  knew  her. 

Her  husband  has  received  the  stroke  as  from  God,  and 
though  desolate  is  supported.  I can  conceive  no  resource 
for  a human  heart  that  has  lost  what  he  has  lost  but  in  an 
entire  surrender  of  itself  to  God.  In  the  meantime  this 
seems  to  be  his  own  feeling ; he  seems  to  desire  simply  to 
do  and  to  receive  the  will  of  God.  Her  friendship  has 
been  to  me  a great  gift.  She  has  been  a witness  to  me  for 
God,  a voice  crying  in  the  wilderness.  She  has  been  a 
warner  and  a comforter.  I have  seen  her  continually 
thirsting  after  a spiritual  union  with  God.  I have  heard 
the  voice  of  her  heart  crying  after  God  out  from  the  midst 
of  all  things  which  make  this  life  pleasant  and  satisfying. 
She  had  a husband  whose  thoughts  were  large  and  high, 
and  whose  character  was  noble,  affectionately  attached  to 
her.  She  had  amiable,  promising  children.  She  had  her- 
self all  the  gifts  of  mind  and  character — intelligence,  imagi- 
nation, nobleness,  and  thoughts  that  wandered  through 
eternity.  She  had  a heart  fitted  for  friendship,  and  she 
had  friends  who  could  appreciate  her  ; but  her  God  suffered 
her  not  to  find  rest  in  these  things,  her  ear  was  opened  to 
His  own  paternal  voice,  and  she  became  His  child,  in  the 
way  that  the  world  is  not  and  knoweth  not.  I see  her 
before  me,  her  loving  spirit  uttering  itself  through  every 
feature  of  her  beautiful  and  animated  countenance. 

I am  thankful  to  have  known  her  as  I have  done,  and  I 
am  thankful  that  I cannot  forget  her.  I write  this  to 
you  because  you  have  seen  her. 

My  dear  brother,  I think  of  you  with  much  love.  I 
hope  you  remember  my  needs  before  our  Father. 


334 


LETTERS  OF  THOMAS  ER SHINE. 


1838. 


I was  glad  to  hear  of  the  meeting  which  you  had  with 
your  flock  on  the  pier  at  Greenock,  and  of  their  sympathy 
with  your  marriage.  May  the  Lord  give  them  a blessing 
through  you ! Remember  me  affectionately  to  them,  and 
give  my  brotherly  love  to  dear  Mrs.  Campbell. 

I hope  you  will  see  my  sister  at  Gadder.  Could  you 
give  my  loving  regards  to  your  father,  and  let  me  hear  from 
you  about  people  and  things  h 

Remember  me  most  kindly  to  your  brother  and  his  wife, 
and  to  the  Macnabbs.  Farewell.  T.  Erskine. 

158.  TO  HIS  SISTER  MRS.  PATERSON. 

Geneva,  2 5th  Oct.  1838. 

Dearest  Davie, — I am  living  here  in  a hotel  out  of 
the  town,  free  from  the  tumult,  and  yet  near  enough  to 
walk  into  it  or  out  of  it  at  any  hour.  My  friends  the 
Cramers  are  very  kind.  Madame  has  married  her  whole 
family  now;  but  her  anxieties  have  not  ceased,  for  she 
really  cares  for  their  souls  more  than  for  their  bodies ; she 
is  a single-hearted  woman,  and  full  of  affection.  Madame 
Yernet  holds  the  same  place  with  me  that  she  always  did  ; 
she  is  a most  profitable  person  to  be  with ; she  is  not  the 
least  like  Aunt  Stirling  in  any  other  thing  but  in  her  con- 
tinual thirsting  after  God. 

27th. — ...  I am  just  going  off  to  see  old  Madame 
Necker,1  with  whom  I can  grieve  and  rejoice  over  Madame 
de  Broglie,  She  has  lent  me  meditations  on  many  chapters 
of  the  Bible  by  Madame  de  B.,  in  the  form  of  prayers — most 
interesting.  Madame  Yernet  lent  me  a short  account  by 
her  (M.  de  B.)  of  Mrs.  Fry’s  visit  to  Paris;  she  describes 
Mrs.  Fry  in  a way  which  recalled  herself  to  me  as  strongly 
as  if  I had  seen  her  and  heard  her.  She  was  much  struck 
with  the  simplicity  of  the  Quaker  manner,  and  the  readi- 
1 Madame  Necker-de-Saussure,  authoress  of  U Education  Progressive. 


JET.  50. 


MRS.  PATERSON. 


335 


ness  to  receive  good  and  to  acknowledge  it,  wherever  and 
however  mixed  she  found  it.  There  was  a young  English- 
woman in  the  prison  or  bridewell  to  which  Mrs.  Fry  was 
taken.  Mrs.  Fry  said  to  her,  “ How  long  hast  thou  been 
here  V'  Woman — “ Six  years.”  Mrs.  F.,  after  a silence — 
“ Thou  shouldest  not  have  been  here.”  The  poor  woman 
burst  into  tears.  M.  de  B.  remarks  that  these  short  words 
reminded  her  of  our  Lord’s  words  on  some  occasions,  such 
as,  “ Call  thy  husband,  and  come  hither.”  T.  E. 


159.  TO  THE  SAME. 

Geneva,  15 th  Nov.  [1838]. 

Dearest  Davie, — I have  just  returned  from  a visit  to 
Lausanne,  where  I had  much  enjoyment.  Yinet  is  a 
delightful  man,  simple  and  natural,  with  a kindly  sense  of 
the  ludicrous  in  him,  and  most  candid.  Manuel,  the  other 
eye  of  Lausanne,  is  dead.  He  was  my  first  continental 
friend — in  1822.1  I made  his  acquaintance  when  your  dear 
Ann  was  four  months  old.  Yinet  was  very  willing  to  con- 
fer with  me,  but  he  is  so  continually  besieged  with  visitors 
that  it  is  not  easy  to  get  him  for  any  length  of  time  alone. 
I saw  others  of  the  Lausanne  pastors  and  professors  and 
young  ministers,  and  I observed  Vinet’s  mark  upon  them 
all.  There  is  no  narrowness  about  them,  and  they  are 

1 “Le  pasteur  Manuel  etait  un  de  ces  hommes  dont  ne  cessent  de 
parler  tous  ceux  qni  les  ont  connus,  mais  dont  les  generations  suivantes 
savent  a peine  le  nom.  ...  La  sagesse  et  la  poesie  decoulaient  de  son 
ame,  ‘ comme  le  miel  d’un  rayon  trop  pleine.’  Le  mot  est  de  Vinet,  qui 
ne  peut  assez  dire  le  bien  que  cet  homme  a fait  en  causant.  4 Le  charme 
de  sa  conversation  etait  si  grand,  dit-il,  qu’on  ne  croyait  d’abord  avoir  que 
du  plaisir ; mais  en  revenant  par  le  souvenir  sur  une  heure  deli.cieuse 
passee  aupres  de  cet  incomparable  causeur,  on  etais  surpris  de  se  trouver 
riche  d’une  vertu  de  plus,  s’il  est  permis  d’appeler  ainsi  toute  puissance 
qui  porte  vers  le  bien  et  vers  la  verite.’” — Alexandre  Vinet , Histoire  de 
sa  Vie  et  de  ses  Ouvrages,  par  E.  Rambert.  Troisieme  Edition.  Laus- 
anne, 1876. 


336 


LETTERS  OF  THOMAS  ERSKINE. 


1838. 


more  natural,  apparently  living  less  by  rule  than  by  a living 
instinct.  The  successful  candidate  for  one  of  their  theolo- 
gical chairs  within  the  last  two  months,  acknowledged  his 
belief  of  a universal  final  restoration,  and  this  to  the  judges 
on  whom  his  election  depended.  Yinet  drove  me  out  (in 
a char ) to  a family  in  the  country,  the  lady  of  which  had 
translated  one  of  my  books,  but  had  been  prevented  from 
publishing  it  by  hearing  that  Madame  de  Broglie  was 
engaged  in  the  same  thing.  I found  her  a very  interesting 
person,  full  of  heart  and  simplicity.  I promised  to  send 
her  the  book  on  Election.  I wish  to  re-write  that  book, 
to  make  it  more  compact  and  more  orderly,  and  I think 
that  I could  probably  do  it  better  in  Switzerland  than  in 
Italy.  Madame  Cramer,  dear,  kind  woman,  is  urging  me 
very  much  to  come  to  her  house.  ...  T.  Erskine. 

160.  TO  MADAME  FOREL. 

GrENfevE,  19^  Nov.  1838. 

Dear  Madame, — I send  you  my  book  on  the  doctrine 
of  Election,  or  rather  on  the  doctrine  of  Conscience,  for 
that  would  be  the  truest  description  of  its  contents,  and  at 
the  same  time  I would  commend  it  to  your  patience,  and 
indulgence,  and  candour.  You  will  often  feel  surprised 
and  even  shocked  in  reading  it, — you  will  be  sometimes 
tempted  to  think  me  a mere  rationalist,  but  I know  that 
I am  not  so. 

The  leading  idea  of  the  book  is  that  each  individual  man 
is  a little  world  in  which  that  whole  history  which  took 
place  in  Judea  1800  years  ago  is  continually  reproduced. 
Each  of  us  is,  or  has  been,  that  world  spoken  of  in  St.  John 
i.  1 0,  “ He  was  in  the  world,  and  the  world  was  made  by 
Him,  and  the  world  knew  Him  not.”  I believe  that  the 
light  which  shines  in  each  man’s  conscience  is  the  real  pre- 
sence of  Jesus,  “the  Word  which  was  with  God,  and  was 


JET.  50. 


MADAME  FOREL. 


337 


God,”  and  that  the  egoism  and  vanity  and  hypocrisy,  and 
worldly  and  fleshly  desires  within  us,  are  represented  by 
the  Scribes  and  Pharisees  and  Sadducees,  Herod  and  Pilate, 
etc.  I believe  that  the  presence  of  Jesus  in  us,  with  His 
quickening  (vivifiant)  spirit,  gives  to  each  of  us  the  power, 
whether  we  use  it  or  not,  of  joining  and  taking  part  with 
Him  against  the  evils  of  our  own  hearts,  and  I believe  that 
in  as  far  as  we  do  so  we  become  partakers  of  His  nature 
and  members  of  His  body.  I believe  that  Jesus  is  the  one 
Elect,  and  that  those  who  by  thus  taking  part  with  Jesus 
become  members  of  his  body,  become  also  members  of  the 
election,  and  that  those  who  continue  to  resist  Him  shut 
themselves  out  from  the  election.  In  this  way  also  I 
believe  that,  as  Christ  was  really  given  to  men  immediately 
after  the  Fall,  all  are  elect  in  Him,  He  being  in  them  all, 
and  all  are  reprobate  or  rejected  in  the  first  Adam ; but 
that  we  can  make  either  our  election  or  our  reprobation 
sure  by  joining  ourselves  either  to  the  one  party  or  the 
other.  I believe  that  God  takes  the  first  step  to  every 
man,  and  draws  every  man  by  His  Spirit,  and  that  man's 
part  is  acceptance  and  yielding. 

I am  sensible  that  many  readers  may  be  tempted  to 
think,  from  my  dwelling  so  much  on  the  internal  history 
of  Christianity  in  the  individual,  that  I overlook  or  under- 
value the  external  facts ; but  my  desire  was  to  restore  what 
I conceived  the  lost  equilibrium  by  drawing  the  attention 
to  that  part  which  had  been  generally  neglected.  I also 
wished  to  show  that  we  really  do  not  and  cannot  under- 
stand the  outward  history  of  Christ  until  we  recognise  its 
correspondence  with  this  inward  history.  The  very  same 
mysteries  which  appear  in  the  outward  history  of  Christ 
are  to  be  found  in  our  own  hearts ; and  when  we  find  them 
there,  although  we  do  not  comprehend  them  the  more  on 
that  account  by  our  understanding,  yet  we  feel  that  we 

Y 


338 


LETTERS  OF  THOMAS  ERSKINE. 


1838. 


get  the  explanation  of  them.  I believe  also  that  as  each 
man  is  a world,  and  a resemblance  of  the  large  world,  so 
the  whole  mass  of  individuals  constitute  another  unity, 
another  world,  and  that  as  Jesus  is  in  each  man,  so  He  is 
the  new  and  heavenly  root  of  spiritual  life  to  this  larger 
world,  and  that  what  He  did  outwardly  for  the  larger  was 
for  the  purpose  of  bringing  this  life  and  light  inwardly  to 
all  the  individuals.  But  I need  not  go  over  these  things. 
After  you  have  read  it,  if  your  patience  holds  out  so  long, 
I shall  be  most  happy  to  converse  with  you  about  it.  I 
feel  very  much  obliged  to  M.  Vinet  for  having  introduced 
me  to  the  acquaintance  of  yourself  and  Mr.  F.  Indeed, 
my  visit  to  Lausanne  was  altogether  most  gratifying  to  me. 
I met  with  so  much  fraternity  and  so  much  candour.  Fare- 
well for  the  present,  and  I remain,  with  much  respect  and 
regard,  your  obedient  servant,  T.  Erskine. 

P.S. — There  is  an  operation  of  God  going  on  internally 
in  every  man’s  conscience,  and  externally  in  every  man’s 
life ; this  twofold  operation,  felt  but  not  understood  by  us, 
is  what  we  need  to  have  explained,  and  the  great  purpose 
of  the  Bible  is  to  give  us  this  explanation.  The  truth  of 
the  Bible  is  proved  to  us  by  its  agreement  with  what  we 
ourselves  feel  and  know  of  this  twofold  operation.  We 
could  not  ourselves  have  found  out  the  explanation,  that  is, 
we  could  not  have  produced  the  Bible,  but  when  it  is  set 
before  us  we  can  judge  whether  it  agrees  with  the  facts  and 
explains  them,  in  the  same  way  that  we  can  judge  of  Coper- 
nicus’s system,  whether  it  agrees  or  not  with  the  pheno- 
mena, and  explains  them.  But  our  judgment  in  this  case 
is  not  merely  or  even  chiefly  an  intellectual  judgment,  for 
it  is  mainly  founded  on  the  discovery  of  the  same  mysteries 
in  our  own  consciousness,  and  in  the  facts  of  revelation. 
My  object  is  not  to  make  out  an  intellectual  system,  but  to 


jet.  50.  MRS.  STIRLING.  339 

show  that  all  the  Christian  doctrines  are  already  in  man's 
heart,  though  undeveloped  and  not  understood,  and  that 
as  all  religion,  in  as  far  as  it  is  religion,  must  be  super- 
natural, because  it  is  the  revelation  between  the  Creator  and 
the  creature,  so  also,  all  religion,  which  is  true  religion, 
must  be  adapted  to  the  nature  and  constitution  of  man.  I 
am  afraid  that  I have  not  explained  my  meaning  distinctly. 

161.  TO  HIS  SISTER  MRS.  STIRLING. 

[Dec.  1838.] 

Dearest  Christian, — I often  wish  that  I were  sitting 
beside  you,  or  that  you  were  sitting  beside  me,  that  we 
might  help  each  other  in  the  business  of  our  being ; that 
we  might  learn  our  lessons  for  eternity  together.  You  will 
have  heard  that  Sir  John  Hay  is  dead.  Poor  Lady  Hay 
will  be  very  desolate ; for  he  was  her  sole  occupation.  I 
hope  it  will  not  be  without  a blessing  to  her,  poor  thing ; 
I hope  it  will  discover  to  her  a Father  who  is  ever  nigh 
and  ever  loving.  He  was  just  my  age,  and  we  were  at 
school  together  in  the  1796,  forty-two  years  ago  ! What 
a deal  of  lost  time  have  I to  lament  and  answer  for ! I 
have  sinned  against  heaven  and  before  thee,  and  am  most 
unworthy  to  be  called  thy  son.  A most  unprofitable  ser- 
vant have  I been,  and  still  continue  to  be.  One  thing  was 
great,  which  God  supplied  : — He  suffered  human  life,  and 
died,  as  Gambold  says.  And  as  I think  of  past  time  and 
past  sins  and  negligences,  I think  also  of  past  persons,  the 
friends  and  guardians  and  companions  of  our  childhood 
and  youth : our  mother,  Ann,  James ; our  grandmother ; 
Uncle  Cardross,  Lady  C. ; the  Lauriston  venerable  pair, 
and  their  children;  Uncle  James,  long-looked-for,  then 
returning  home  to  die ; Uncle  Tom,  his  young  wife ; the 
Kippenross  history ; the  Walkinshaw  history ; the  St. 
Andrew  Square  couple ; your  history ; Davie's  history. 


310 


LETTERS  OF  THOMAS  ERSKINE. 


1838. 


If  ye  will  accept  your  punishment,  then  will  I remember 
my  covenant  of  life  to  you.  It  is  the  same  thing  every- 
where. I escaped  from  home,  and  went  to  the  Continent, 
made  friends,  and  I have  found  death  working  here  also. 
If  ye  die  with  Him,  ye  shall  live  with  Him : if  ye  suffer 
with  Him,  ye  shall  reign  with  Him.  I had  a most  affecting 
letter  a few  days  ago  from  M.  de  Broglie,  in  answer  to  one 
that  I had  written  him.  “ Jamais  perte  ne  fut  plus  grande, 
plus  profonde,  plus  irreparable,”  he  says,  “jamais  la 
main  de  Dieu  ne  s’est  app4santie  plus  rigoureusement  sur 
une  famille  desol6e.”  He  concludes  his  mourning  letter 
thus : — “ On  est  honteux  de  Timpuissance  des  paroles, 
et  Ton  est  bless6  de  les  employer  tant  elles  rendent 
peu  ce  qui  se  passe  au  fond  de  Tame.”  Poor  widowed 
heart ! The  last  tidings  that  I had  of  him  from  Madame 
Vernet  was  that  he  and  his  two  grown  children  had  re- 
turned to  Broglie  for  twenty-four  hours,  to  look  again  on 
the  places  consecrated  by  the  life  and  death  of  their  de- 
parted saint. 

What  you  say  about  my  book,  and  about  her  warning 
voice  to  me,  I receive  as  a warning ; at  the  same  time,  I 
may  say  to  you  that  I think  that  it  is  from  misunderstand- 
ing it,  that  some  persons  have  thought  that  it  detracted 
from  the  work  of  the  Saviour.  My  object  was  to  call  the  at- 
tention to  a view  of  the  doctrine  which  has  been  neglected ; 
and  not  at  all  to  deny  or  exclude  that  which  has  not 
been  neglected.  I intend,  however,  if  I can,  to  write  the 
book  over  again,  more  shortly,  and  more  orderly,  and  more 
distinctly.  I feel  convinced  that  the  principle  contained 
in  my  book  is  the  principle  which  must  be  followed  out 
and  developed,  if  we  would  preach  Christianity  with  effi- 
ciency to  the  men  of  this  generation.  The  connection  be- 
tween the  gospel  and  the  conscience,  including  the  inward 
feelings  and  consciousness  of  each  man's  heart,  is  the  true 


sET.  50. 


REV  ALEX.  J.  SCOTT. 


341 


starting-point  in  all  religious  instruction  and  argument. 
That  this  connection  has  been  much  overlooked,  and  even 
denied,  is  unquestionable ; and  we  must  retrace  our  steps 
in  this  respect,  if  we  would  see  an  efficient  preaching  of 
the  gospel.  . . . — Yours  ever,  T.  Erskine. 

162.  TO  THE  REV.  ALEX.  J.  SCOTT. 

Geneva,  2 d December  1838. 

My  dear  Friend, — I ought  before  now  to  have  acknow- 
ledged your  letter.  You  see  that  I am  still  here.  I am 
still,  however,  in  the  expectation  of  spending  at  least  a 
part  of  the  winter  at  Rome.  I have  a wish  to  see  that 
world’s  grave  again,  and  to  listen  to  the  voice  which  comes 
out  of  it.  You  will  have  heard  that  Sir  John  Hay  died 
there  a month  ago ; poor  Lady  Hay  will  be  a very  desolate 
widow.  Manuel  also  is  dead.  Both  of  these  men  had  a 
great  enjoyment  of  life,  though  in  very  different  ways. 

I passed  a week  lately  at  Lausanne,  and  saw  a good  deal 
of  Vinet  and  of  some  of  the  others,  pastors  and  professors. 
Vinet  is  very  amiable,  very  natural,  and  has  that  basis 
of  thought  in  him  on  which  thoughts  from  all  quarters  can 
find  a footing  or  a rooting.  I like  him  so  much  that  I 
could  be  tempted  to  spend  the  winter  at  Lausanne,  if  I did 
not  see  that  he  is  in  such  continual  request  as  would  prevent 
much  quiet  personal  intercourse.  His  sermons,  Discours 
sur  quelques  sujets  religieux , are  very  interesting.  He  is 
always  aiming  at  the  terrain  commun , though  I do  not  find 
that  he  hits  it.  It  is  obvious  that  the  pastoral  and  pro- 
fessorial society  there  is  much  influenced  by  him.  Some 
of  the  young  clergy  I liked  very  much ; they  are  simple- 
hearted  and  free,  and  undogmatical.  There  has  never  been 
any  distinctly  avowed  heterodoxy  at  Lausanne,  so  that 
they  have  had  no  call  to  define  their  faith,  like  our  Gene- 


342 


LETTERS  OF  THOMAS  ERSKINE. 


1838. 


vese  friends.  I was  present  at  a public  disputation,  at 
which  a dissertation  by  a candidate  for  the  philosophical 
chair  in  the  Academy  was  attacked  and  defended.  The 
title  of  the  dissertation  was  Science  et  Foi , and  its  avowed 
object  was  to  show  that  philosophy  rightly  pursued  would 
reproduce  the  truths  of  Christianity,  so  that  the  objects 
of  faith  would  be  verified  by  the  intelligence.  The  dis- 
putation was  not  interesting,  but  I have  read  the  discourse 
with  considerable  interest ; and  if  I return  to  Lausanne  I 
think  I shall  try  to  see  the  writer.  His  discourse  contains 
a history  of  philosophy,  which  he  considers  as  the  history 
of  the  development  of  the  human  mind.  Schelling  and 
Hegel  are,  according  to  him,  the  men  who  have  put  the 
top-stone  on  the  building  commenced  by  Descartes  on  the 
subjective  side  and  by  Bacon  on  the  objective,  for  he  com- 
mences his  historical  sketch  with  these  moderns.  I shall 
quote  for  your  behoof  one  of  his  theses  which  he  undertakes 
to  defend  : “ La  justice  est  compos6e  de  deux  4l6mens,  la 
justice  qui  punit  et  la  justice  qui  pardonne.  La  misericord  e 
est  un  devoir  de  la  justice,  comme  la  s6v6rit6  et  la  peine ; 
ou  plutot  la  peine  n’a  pour  but  que  rabsolution.” 

Dear  Mme.  Cramer  is  full  of  kindness,  and  her  whole 
family,  so  also  is  Mme.  Vernet ; but  I have  little  inter- 
course with  Gaussen  and  Merle,  etc. ; they  are  occupied 
with  their  academy.  I must  copy  another  thesis  of  this 
philosophical  candidate  : “ C’est  aller  contre  l’esprit  du 
protestantisme  que  d’envisager  la  Bible  comme  la  base  et 
le  principe  unique  de  notre  foi.” 

I see  something  more  of  Diodati,1  but  he  also  is  very 
busy,  having  engaged  to  give  a course  on  the  revival  of 
philosophy.  I heard  his  opening  lecture,  which  was  very 
good.  Give  my  affectionate  regards  to  your  people,  your 
own  household,  Wedgwood,  etc.  T.  Erskine. 

1 Married  to  one  of  the  Vernets. 


JET.  50. 


MRS.  STIRLING. 


343 


163.  TO  HIS  SISTER  MRS.  STIRLING. 

Geneve,  3 d Jan.  1839. 

Dearest  Christian, — ...  I have  just  returned  from 
a visit  to  Lausanne,  where  I have  spent  a week  very  plea- 
santly in  the  society  of  some  very  estimable  people,  who 
have  shown  me  much  friendship.  If  Davie  has  sent  you 
Vinet’s  book,  you  will  be  able  in  some  degree  to  judge  of 
his  interesting  mind ; but  his  humble  and  gentle  and  sensi- 
tive character  gives  his  personal  intercourse  a charm  which 
cannot  be  communicated  by  any  book  containing  merely 
expositions  of  trains  of  thought.  When  I was  there,  he 
and  many  more  whom  I saw  were  much  occupied  with  the 
project  of  a law  for  new-modelling  in  some  respects  their 
ecclesiastical  constitution ; his  reputation  for  wisdom  and 
conscientiousness  forces  him  into  situations  of  trust  and 
responsibility,  which  he  would  thankfully  keep  out  of,  and 
he  is  at  present  at  the  head  of  an  ecclesiastical  commission, 
which  is  charged  with  the  appointment  of  ministers  and 
assistants  through  the  Canton,  which  makes  great  demands 
on  his  time  and  on  his  peace.  His  wife  is  a very  pleasant, 
intelligent,  unpretending  person ; they  lost  a daughter  last 
year,  grown  up,  and  their  only  child  now  is  a son  of  nineteen, 
who  has  been  deaf  since  he  was  nine  or  ten,  and  whose  de- 
velopment, in  consequence,  has  been  much  stopped.  I see 
this  is  a great  trial  to  them  ; and  she  seems  to  desire  to  find 
the  broken  body  of  Jesus  meat  indeed,  and  His  blood  drink 
indeed.  The  question  of  the  eternity  of  punishments  has 
been  stirred  at  Lausanne,  by  the  circumstance  that  a can- 
didate for  one  of  the  theological  chairs  refused  to  subscribe 
to  the  common  doctrine ; notwithstanding  this  refusal,  he 
was  elected.  Vinet  only  says,  “ La  lumiere  me  manque.” 
There  is  a very  singularly  interesting  young  man  whose 
acquaintance  I also  made,  of  a profoundly  mystical  charac- 
ter, as  well  as  understanding,  a disciple  of  Jacob  Boehme, 


344  LETTERS  OF  THOMAS  ERSKINE.  1839. 

who  gave  me  a sketch  of  a work  to  which  he  has  devoted 
his  life ; he  spoke  to  me  for  I daresay  three  hours  without 
intermission,  opening  up  to  me  a fine  heart  and  a rich 
understanding.  I found  him  agonised  in  his  spirit  about 
the  destiny  of  the  fallen  angels ; there  is  something  very 
interesting  in  this  for  the  heart,  and  his  love  for  these 
beings  does  not  interfere  with  his  love  for  his  own  kind. 
He  considers  this  world  and  the  constitution  of  time  as  a 
remedial  dispensation,  arising  out  of  the  fall  of  an  angelic 
race — a parenthesis  in  the  midst  of  eternity— and  his  work 
is  to  be  a history  of  time.  . . . 

164.  TO  LORD  RUTHERFURD. 

Poste  Eestante,  Geneve,  2lst  Jan . 1839. 
My  dear  Rutherfurd, — ...  I hope  Mrs.  R.  is  well 
and  all  friends.  I desire  my  most  affectionate  remem- 
brance to  them  all.  I think  often  of  you  and  of  them  as  par- 
takers in  a common  shipwreck ; as  sharers  in  many  things. 
1 look  forward  to  some  quiet  hours  with  you,  my  dear  friend, 
whom  I value  highly.  But  when  are  your  hours  to  be  quiet, 
or  indeed  any  person’s  hours,  on  this  side  of  death  h Does 
your  active  spirit  retain  all  its  spring,  or  do  you  some- 
times feel  weary  ] My  friend,  we  are  but  cisterns,  and  we 
need  a Fountain.  The  creature  is  essentially  insufficient 
for  itself,  and  this,  so  far  from  being  a misery,  is  intended 
to  conduct  us  to  our  greatest  happiness — the  filial  relation 
to  the  Creator.  Christianity  is  just  the  history  and  the 
process  of  this  filial  relation — this  sonship. — Yours  most 
affectionately,  T.  Erskine. 

165.  TO  THE  SAME. 

Geneva,  24^  Jan . 1839. 

. . . The  death  of  Madame  de  Broglie  has  made  a great 
blank  to  me.  She  was  a most  singularly  gifted  person,  not 


4£T.  50. 


MRS.  PATERSON. 


343 


so  showy  as  her  mother,  but  of  a far  deeper  nature.  She 
had  a hunger  and  thirst  after  the  infinite,  in  all  things,  and 
all  her  thoughts  seemed  to  rise  out  of  the  infinite.  She 
had,  besides,  what  is  still  more  uncommon  in  a French- 
woman,— a truth  and  simplicity  of  character,  which  one 
rarely  finds  even  in  the  highest  order  of  men.  I know 
nobody  like  her  now.  She  is  now  with  God,  after  whom 
her  whole  heart  longed  whilst  she  was  here.  She  was  only 
forty-one. 

My  dear  friend,  one  of  us  may  be  speaking  of  the  other’s 
death  before  long.  I am  now  fifty,  and  I feel  that  I have 
not  long  to  live,  and  I really  wish  to  live  for  eternity  and 
for  God’s  purpose  in  calling  me  into  being. 

Farewell.  I cannot  tell  you  how  well  I love  you,  Ruth- 
erfurd,  and  how  much  I have  prized  your  steady  kindness 
and  friendship.  I think  I could  die  to  turn  you  to  God, 
your  true  centre  and  rest.  You  will  be  forced  to  come 
to  that  centre  some  day,  but  it  is  losing  much  not  to  come 
immediately.  I do  not  speak  this  as  one  superior,  for  I 
feel  how  much  reason  I have  to  be  ashamed  of  what  I am. 
You  have  been  more  faithful  to  your  light  than  I have  been 
to  mine. — Ever  yours  most  affectionately,  T.  Erskine. 

166.  TO  HIS  SISTER  MRS.  PATERSON. 

Geneva,  6th  Feb . 1839. 

Dearest  Davie, — What  stupidity  it  is  not  to  be  living 
in  the  purpose  of  God,  in  a sympathy  with  the  love  which 
would  lead  us  into  holiness  and  eternal  blessedness,  by  the 
only  possible  way  ! I am  a mystery  to  myself ; for  I see, 
and  sometimes  experience,  that  there  is  no  rest,  no  happi- 
ness, except  in  a life  of  prayer  and  faith,  and  yet  I live 
much  out  of  that  true  and  right  state.  I feel  the  great 
reasonableness  of  Paul  making  it  his  first  petition  to  God 
for  the  Ephesians,  that  they  might  be  strengthened  with 


346 


LETTERS  OF  THOMAS  ERSK1NE. 


1839. 


all  might  by  the  Spirit  in  the  inner  man,  that  so  Christ 
might  dwell  in  their  hearts  by  faith ; I feel  how  much  I 
need  to  be  taught  to  cleave  to  and  hold  by  this  strengthen- 
ing Spirit.  I believe  that  the  way  is  to  watch  the  begin- 
nings of  our  thoughts,  and  to  nourish  our  souls  by  ever 
looking  to  the  love  of  God  contained  in  the  eternal  purpose 
which  He  purposed  in  Christ  Jesus — namely,  that  we 
should  arrive  at  a conformity  in  Christ’s  blessedness  by  a 
conformity  to  His  cross.  It  is  an  eternal  purpose — a pur- 
pose that  God  has  had  from  eternity,  and  will  follow  out 
to  eternity.  He  will  not  abandon  it ; He  will  never  allow 
us  to  stop  short ; He  will  continue  the  application  of  His 
various  and  wise  Providence  towards  us,  making  us  feel 
that  sin  is  bitterness,  and  separation  from  Him  is  sin.  Yes- 
terday I met  for  the  first  time  with  a daughter-in-law  of 

Madame ’s,  who  interested  me  very  much.  . . . She  told 

me  that  she  felt  that  she  could  not  get  herself  to  love  God, 
and  yet,  for  many  years,  she  has  done  nothing  else  than  try 
to  love  Him.  I spoke  to  her  of  God’s  love  to  us  as  the  only 
thing  that  could  lead  us  to  love  Him  ; she  then  spoke  of  the 
condition  of  men  after  death,  and  of  the  numbers  who  died 
at  a distance  from  God,  and  asked  me  what  I thought  of 
this  as  regarding  the  love  of  God  to  man.  I then  told  her 
frankly  what  I hoped  for  all  men.  She  told  me  that  she 
herself  sometimes  entertained  that  hope,  but  that  she  could 
not  find  it  in  the  Bible,  yet  she  thought  there  could  be  no 
real  gospel  without  it.  I think  so  too — the  unending  love 
of  God.  . . . — Yours  ever,  T.  Erskine. 

167.  TO  MADAME  VINET. 

Geneve,  6 Feb.  1839. 

M.  Bost  has  brought  me  the  little  brochure,  and  the  very 
welcome  letter  which  accompanied  it.  I have  been  enter- 
ing into  the  feelings  which,  I knew,  the  late  proceedings 


JET.  50. 


MADAME  VINE T. 


347 


in  your  Canton  on  the  subject  of  religion  would  excite  in 
you.  It  is  a call  to  humiliation  and  prayer,  not  to  dis- 
couragement ; for  the  results  are  in  God’s  hands,  and  He 
maketh  all  things  work  together  for  good  to  those  that  love 
Him.  The  present  condition  of  things  at  Zurich  is  a re- 
markable instance  of  good  coming  out  of  apparent  evil. 
What  I fear  most,  in  Switzerland  as  well  as  elsewhere,  is 
that  the  contest  should  become  a contest  of  opinions,  a con- 
test between  orthodoxy  and  heterodoxy,  instead  of  a con- 
test between  the  spirit  and  the  flesh,  between  spiritual  life 
and  spiritual  death.  Our  business  is  to  give  utterance  to 
that  voice  which  the  Spirit  of  God  speaks  in  our  consciences, 
and  this  utterance  is  to  come  not  out  of  our  mouths  only 
but  out  of  our  lives.  Each  man  is  called  to  be  a member 
of  the  Incarnate  Word;  that  is,  to  have  the  will  of  God 
expressed  in  his  flesh,  and  so  written  in  his  flesh  as  to  be 
seen  and  read  of  all  men.  What  a fearful  difference  be- 
tween what  we  ought  to  be  and  what  we  are ! Our  call- 
ing is  to  be  like  Christ ; filled  with  the  spirit  of  Christ ; 
uttering  in  our  words  and  actions  the  mind  of  God ; and 
what  are  we  ? Alas ! I know  for  myself  how  little  of  all 
that  is  accomplished  in  me;  and  how  little  the  witness 
which  my  mouth  gives  for  God’s  truth  is  supported  by 
living  holiness  in  my  inward  and  outward  history.  We 
are  then  true  witnesses  for  Christ,  and  then  only,  when  we 
are  ourselves  experiencing  and  showing  forth  in  our  per- 
sons His  death  and  resurrection ; the  dying  unto  man’s 
will,  the  living  unto  God’s  will.  The  comfort  is,  that  the 
cause  of  true  religion  in  man’s  heart,  and  in  the  world,  is 
the  cause  of  God.  God’s  heart  yearns  over  it,  and  God’s 
power  sustains  it.  We  forget  where  our  great  strength 
lies,  when  we  look  to  any  human  strength  for  the  support 
of  the  church.  Our  strength  is  in  our  Head,  in  Him  who 
said,  “ I have  overcome  the  world,”  and  faith  is  really  a 


343  LETTERS  OF  THOMAS  ERSKINE.  1839. 

confidence  in  the  unseen  strength  of  God,  supporting  us  in 
opposition  to  all  appearance  of  outward  strength  against  us. 

I like  very  well  what  you  say  on  the  subject  of  my  book, 
although  I don’t  agree  with  the  application  of  it.  The 
question  is,  What  is  the  meaning  of  election  in  the  Bible  % 
You  say,  “ We  had  better  leave  the  matter  as  it  is  left 
in  the  Bible — the  two  extreme  points  stated — without 
attempting  to  reconcile  them.”  My  answer  is,  I think 
that  I have  followed  the  Bible ; for  it  seems  to  me  that  the 
Bible  is  at  special  pains  to  deny  the  doctrine  of  personal 
election  in  its  ordinary  acceptation,  and  to  make  us  under- 
stand that  the  true  doctrine  is,  that  those  who  live  in  the 
Spirit  are  the  children  of  God,  and  that  those  who  live  in 
their  own  independent  will  cannot  have  fellowship  with 
God,  and  that  all  have  to  choose  between  these  two  condi- 
tions. The  difficulty  in  the  intellect  is  nothing ; but  the 
difficulty  in  the  moral  conscience  is  not  nothing.  I believe 
that  all  the  fundamental  spiritual  truths  are  out  of  the 
sphere  of  the  reasoning  faculty,  but  that  they  are  in  the 
sphere  of  conscience,  and  that  we  do  not  apprehend  them 
at  all,  unless  we  apprehend  them  in  our  consciences.  When 
Jesus  says  to  us,  “Without  me  ye  can  do  nothing,”  He 
means  to  persuade  us  to  depend  upon  Him  for  our  spiritual 
life ; that  is,  He  means  to  dissuade  us  from  making  the 
wrong  choice  of  depending  on  ourselves,  for  surely  He  does 
not  mean  to  say,  You  have  no  power  to  choose  between 
dependence  on  me,  and  dependence  on  yourselves.  My 
conviction  of  the  importance  of  the  subject  is  a very  deep 
conviction. 

I am  very  happy  that  you  like  the  article  on  Sir  Walter 
Scott.  I agree  with  you  in  thinking  that  the  views  in  it  are 
admirable.  You  are  the  first  foreigner  (as  we  call  all  but 
ourselves)  whom  I have  found  capable  of  admiring  it.  The 
name  of  the  author  is  Carlyle,  a man  of  most  original 


MT.  50. 


MRS.  SCOTT. 


349 


mind.  I hope  to  profit  by  M.  de  Breule’s  obliging  offer  to 
be  acquainted  with  me,  when  I return  to  Lausanne.  Dear 
friend,  I hope  that  this  is  not  the  last  letter  that  I shall 
receive  from  you.  I feel  much  obliged  to  you  for  your 
kindness.  I feel  the  blessing  of  having  Christian  friends, 
friends  who  have  communion  with  God,  and  who,  when 
they  think  of  me,  will  pray  for  me.  I beg  my  respectful 
and  affectionate  regards  to  your  husband.  Farewell.— 
Yours  most  truly,  T.  Erskine. 

168.  TO  MRS.  SCOTT. 

Geneva,  20 th  February  1839. 

Dear  Mrs.  Scott, — I shall  say  nothing  about  being 
ashamed  of  not  having  sooner  answered  your  kind  and 
acceptable  letter,  it  being  quite  clear  that  if  I am  not 
ashamed,  I at  least  ought  to  be  ashamed, — but  I shall  say, 
that  I hope  you  will  not  be  provoked  by  my  remissness, 
to  give  up  all  thoughts  of  continuing  your  kindness.  I 
never  felt  a greater  need  of  letters  and  intelligence  from 
home,  or  from  any  friend  who  will  be  good  enough  to  send 
it  to  me.  I have  been  glad  to  hear  from  my  sister  that 
Mr.  Scott  has  been  well  and  strong  since  he  left  me,  and 
that  his  heart  seems  to  go  with  his  preaching.  I never 
read  of  any  of  the  great  meetings  of  operatives  in  the  manu- 
facturing districts  without  thinking  of  him  and  his  proposed 
visit  to  Paisley.  I wish  we  saw  some  more  men,  rightly 
qualified,  who  could  go  through  these  disturbed  masses,  and 
explain  to  them,  that  they  need  something  else  than  a 
repeal  of  the  corn  laws,  and  universal  suffrage,  to  make 
them  happy.  It  would  be  a great  thing  to  let  them  under- 
stand that  they  are  treated  with  indignity  when  they  are 
addressed  as  if  they  had  only  temporal  interests,  and  as  if 
they  were  necessarily  dependent  on  second  causes.  “ To 


350  LETTERS  OF  THOMAS  ERSKINE . 1839. 

open  the  blind  eyes  ” is  a high  vocation,  and  I trust  that 
Mr.  S.  will  be  strengthened  to  fulfil  it,  profitably  for  many. 

We  have  all  been  much  scandalised  and  shocked  here  by 
the  election  of  Strauss  (the  author  of  that  strange  and  much- 
talked-of  book,“  The  Life  of  Jesus”)  to  fill  one  of  the  chairs  in 
the  Theological  School  of  Zurich.  This  is  the  most  bare- 
faced profession  of  infidelity  that  has  yet  been  made  in 
Switzerland.  At  Lausanne  also  some  very  unpleasant 
demonstrations  against  piety  and  religion  in  general  have 
been  made  in  the  Council  of  State  and  amongst  the  people, 
on  the  occasion  of  proposing  a change  in  the  ecclesiastical 
law,  of  which  the  giving  up  of  the  old  Helvetic  Confession 
of  Faith  was  to  form  a part.  And  here  at  Geneva,  in 
an  appointment  to  one  of  the  Theological  chairs,  my 
friend  Diodati,  son-in-law  of  Madame  Yernet,  has  been  de- 
feated by  a man  who  is  acknowledged  to  be  in  all  respects 
his  inferior,  simply  because  he  holds  the  Divinity  of 
Christ  and  the  doctrine  of  the  atonement,  which  the  other 
rejects.  ...  I have  made  the  acquaintance  of  Mr.  Hare, 
the  English  clergyman,  whom  I like  exceedingly.  He  is  a 
simple-hearted  man,  very  quiet  and  yet  zealous.  He  has 
been  brought  up  in  the  evangelical  school,  but  he  does  not 
refuse  to  go  into  the  meanings  of  the  words.  He  is  no 
connection  of  the  Hares  that  we  thought  he  belonged  to. 
I was  delighted  to  see  Wedgwood  appointed  to  the  office 
which  replaces  my  friend.  I hope  it  is  something  comfort- 
able in  point  of  salary,  and  unperplexed,  at  least  morally, 
in  its  administration. 

Mr.  Pilet,  the  pastor  of  the  Eeformed  Geneva  Protestant 
Church,  gave  me  the  other  day  a very  curious  history  of  a 
case  of  animal  magnetism,  which  an  intimate  friend  of  his, 
in  whom  he  has  the  most  perfect  confidence,  communicated 
to  him.  Mr.  Pfeiffer  (the  friend  of  Mr.  Pilet)  is  a pastor 
in  some  place  near  Frankfort.  His  servant-maid  was 


jet.  50. 


MRS.  SCOTT. 


151 


subject  to  violent  nervous  pains  in  the  head.  He  one  day 
made  the  experiment  of  drawing  his  hands  over  her  face 
and  head,  as  he  had  seen  or  heard  of  magnetists  doing. 
The  woman,  to  his  horror,  fell  into  a state  of  extase , out  of 
which  he  could  not  draw  her.  She  continued  in  this  state 
six  weeks,  during  which  time  she  seemed  to  possess  a 
sort  of  omniscience.  One  day  she  said,  “ I am  tormented 
by  my  mistress  seeking  that  key ; tell  her  it  is  in  such  a 
place  ” (her  mistress  had  never  told  her  that  she  was  seeking 
a key).  Another  day  she  said  to  her  master,  “ There  are 
two  people,  a man  and  his  wife,  at  the  door,  coming  to  ask 
my  advice  on  a particular  matter,  but  I cannot  burden  my 
conscience  with  it.”  He  went  to  the  door,  and  told  the 
people  what  his  servant  had  said,  and  they  went  away 
blushing.  One  day  a man,  who  had  lately  published  a 
book,  called,  and  she  spoke  to  him  as  if  perfectly  acquainted 
with  his  book  and  also  with  his  character,  for  she  played 
off  his  vanity  with  the  most  remarkable  skill  and  poignancy 
of  wit.  One  day  (a  more  important  day  in  its  results)  a 
professor  of  rather  an  enthusiastic  character  came.  She 
spoke  to  him  eloquently  and  profoundly  on  all  subjects,  so 
that  the  man  was  perfectly  enchanted.  He  remained  some 
days,  and  before  going  away  he  told  Mr.  Pfeiffer  that  he 
must  do  him  the  favour  of  asking  his  servant's  hand 
for  him.  Pfeiffer  endeavoured  to  reason  with  him,  but  in 
vain.  So  he  consented,  and  asked  the  lady,  who  was  quite 
agreeable.  The  professor  went  away.  In  the  meantime 
the  period  of  enchantment  was  drawing  to  a close.  One 
day  she  said,  “ In  four  days  I shall  be  as  I used  to  be,”  and 
in  fact,  on  the  fourth  day,  she  got  up  in  the  morning  and 
set  to  her  work  in  the  kitchen  as  usual,  which  had  been 
intermitted  during  all  that  period  of  six  weeks.  Soon 
after  the  professor  returned,  and  found  his  bride  a perfectly 
different  being  from  what  he  had  left  her.  He  attempted 


352  LETTERS  OF  THOMAS  ERSKINE.  1839. 

to  get  off,  but  she  remembered  the  matter  quite  well,  and 
held  him  to  it,  and  she  is  at  this  moment  his  wife,  without 
having  had  any  return  of  talent  or  extase  from  that  time. 
One  day  during  the  extase  she  desired  to  take  a drive  in  a 
char.  Her  master  took  her  out.  It  was  a bright  sun,  and 
she  kept  her  eyes  steadily  and  intently  fixed  on  the  sun  the 
whole  time,  without  seeming  to  suffer  the  least  from  it. 
This  recalls  to  me  another  story  that  a Lausanne  minister 
told  me.  We  were  walking,  and  his  dog  met  us.  He  said 
to  me,  “ That  has  been  my  companion  for  several  years. 
Before  I came  here  I lived  in  an  old  chateau  of  the  same 
date  as  Chillon.  There  were  said  to  be  ghosts  in  the 
chateau,  and  the  fact  is  that  that  dog,  the  whole  time  he 
was  there,  never  slept.  He  always  sat  in  a watchful  atti- 
tude, with  his  eyes  fixed  upon  something.  As  soon  as  we 
left  the  castle,  he  took  to  sleeping  like  other  dogs.  Fare- 
well, dear  Mrs.  Scott.  Give  my  affectionate  regards  to 
your  husband  and  your  sisters.  The  thought  of  rest  is 
sweet  to  the  weary. — Yours,  etc.  T.  Erskine. 

Letters  are  thankfully  received,  whether  they  are 
answered  or  not. 

169.  TO  CAPTAIN  PATERSON. 

Geneva,  21  at  March  1839. 

My  dear  James, — Davie’s  short  letter  is  a large  record 
of  the  goodness  of  God.  I have  the  conviction,  which  I 
have  just  been  expressing  to'  Mr.  Hare,  the  worthy  English 
clergyman  here,  that  there  is  no  such  thing  as  a sudden 
death,  in  the  strict  meaning  of  the  word ; I believe  that 
God  always,  in  some  way  or  other,  warns  the  spirit  of  death 
before  He  sends  it.  We  know  not  what  had  passed  in 

’s  heart  before  he  passed  into  eternity ; but  we  see 

that  His  Father’s  care  was  following  him,  and  that  the 
loving  message  which  He  sent  him  through  his  mother  was 


JET.  50. 


MRS.  PATERSON. 


353 


accompanied  with  an  inward  voice,  which  had  been  received 
into  his  conscience.  My  belief  in  the  continuation  of  the 
process  of  spiritual  education  beyond  this  life  relieves  me 
at  all  events  from  the  agonising  thought  that  twenty-six 
years  of  negligence  are  to  fix  the  eternal  condition  of  the 
soul  for  good  or  evil.  I cannot  read  the  passage  contained 
in  the  11th  chapter  of  the  Epistle  to  the  Romans,  verses 
30-33,  without  wondering  that  any  should  think  that  the 
Bible  decidedly  teaches  that  doctrine.  . . Farewell.— Your 
affectionate  brother,  T.  Erskine. 

170.  TO  HIS  SISTER  MRS.  PATERSON. 

Geneva,  27 th  March  1839. 

“ Mais  lors  m6me  qu’une  pauvre  mere  croit,  et  ne  mur- 
mure  point,  elle  souffre ; les  jours  passent,  les  nuits  revien- 
nent,  le  soleil  se  leve  tous  les  matins.  Quelquefois,  il  semble 
qu’il  vient  nous  dire,  que  ce  n’est  pas  grande  chose,  que  la 
souffrance  dun  petit  etre  d?un  jour,  tel  que  nous ; d’autre 
fois,  il  semble  nous  dire  de  la  part  du  Tres  Haut,  Je  suis 
toujours  le  meme  ; rien  ne  pourra  diminuer  mon  pouvoir,  ma 
compassion,  ma  tendresse  pour  les  enfans  des  hommes; 
courage,  ma  fille,  ton  fils  riest  pas  mort , mais  il  dort ; et  a ce 
langage,  si  r6el  quoique  silencieux,  notre  ame  se  releve,  elle 
est  soutenue,  elle  se  ranime  : elle  sent  que  le  Seigneur  est  la.” 

Dearest  Davie, — The  sentence  which  I put  at  the  head 
of  my  letter  is  an  extract  from  a letter  which  Madame  Ver- 
net  has  given  me  to  send  to  Mrs.  Patrick  [Stirling].1  You 
know  that  Madame  Yernet  lost  a son  fifteen  years  ago,  in  a 
most  distressing  way.  There  was  a fire  in  the  neighbourhood, 
and  young  Henri  Yernet,  about  twenty  years  of  age,  along 
with  several  of  his  companions,  went  to  give  their  assist- 
ance. Madame  V.  saw  her  son  enter  the  burning  house,  but 
1 Whose  son  had  been  killed  in  an  accident. 

Z 


354 


LETTERS  OF  THOMAS  £R SEINE. 


1839. 


she  never  saw  him  come  out ; he  and  most  of  his  com- 
panions were  crushed  by  a falling  beam.  Mrs.  Patrick’s 
story  awakened  all  her  sympathy,  you  may  suppose,  and  she 
has  written  her  a letter,  from  which  I have  transcribed  this 
sentence,  which  appears  to  me  to  contain  a very  touching 
and  beautiful  thought.  . . . There  was  something  exceed- 
ingly tender  in  the  appointment  that  Mrs.  Patrick  should 
have  written  to  her  son  as  she  did,  and  that  he  should  have 
answered  her  as  he  did.  There  is  a continually  watchful 
care  over  us,  ordering  all  our  lot,  every  step.  0 ye  of  little 
faith  ! How  my  conscience  answers  to  that  word  ! How 
reasonable  it  is  to  trust  ourselves  to  the  keeping  of  infinite 
love,  and  infinite  wisdom,  and  infinite  power!  We  feel 
that  we  cannot  choose  rightly  for  ourselves,  and  that  He 
cannot  choose  wrongly ; and  do  we  not  know  that  all  the 
end  is  to  take  away  sin  1 Blessed  end  ! 0 for  its  accom- 

plishment ! Farewell. 

171.  TO  MISS  RACHEL  ERSKINE. 

Geneva,  2 6th  April  1839. 

Dearest  Cousin, — . . . Dear  friends,  I feel  with  you 
all  on  the  state  of  Mrs.  Graham’s  health.  There  is  some- 
thing very  solemn  in  the  thought  of  her  life  being  near  its 
close,  and  that  the  days  still  given  are  leave-taking  days, 
preparatory  to  that  separation  which,  though  only  tempor- 
ary, is  so  awful,  from  the  thought  of  the  scenes  to  be 
passed  through  before  you  meet  again.  I am  sure  she  is 
peaceful  herself  in  the  prospect  of  what  is  before  her ; humi- 
lity is  always  peaceful,  it  trusts  in  God  and  has  no  pre- 
tensions of  its  own.  God  resisteth  the  proud,  and  giveth 
grace  unto  the  humble.  “ Lord,  be  merciful  to  me  a sinner,” 
seems  the  language  of  one  who  has  more  fear  than  hope ; 
but  it  is  not  so ; the  soul  that  really  appeals  to  the  mercy 
of  God,  giving  up  all  other  claim,  has  strong  confidence. 


MT.  50. 


MRS.  STIRLING . 


355 


I have  much  pleasant  intercourse  with  Madame  Vernet, 
who  overflows  with  love  to  God  and  man.  I like  this 
country  exceedingly ; I like  the  simplicity  of  their  way  of 
life.  Very  few  people  here  have  a man-servant,  except 
their  gardener,  who  is  also  their  char- driver.  You  see  no 
fine  furniture,  no  show  in  any  department ; and  you  often 
find  great  friendships  between  their  highest  people  and 
their  lowest.  There  is  a much  deeper  civilisation  here 
than  with  us,  which  makes  the  minds  of  all  ranks  more 
capable  of  comprehending  each  other.  But  it  is  a civilisa- 
tion which  carries  simplicity  along  with  it,  because  it  is  a 
more  mental  thing  than  it  is  with  us.  T.  E. 

172.  TO  HIS  SISTER  MRS.  STIRLING. 

Geneve,  22 d May  1839. 

My  dear  Christian, — ...  I think  that  I shall  go  to 
the  other  end  of  the  lake  very  soon,  that  I may  see  a little 
more  of  Vinet  before  I leave  the  country.1  I have  just  read 
a most  exquisite  piece  of  criticism  by  him,  on  Lamartine’s 
last  published  work,  in  the  Semeur , a periodical  which  often 
receives  contributions  from  him.  There  is  to  be  published 
immediately  an  important  work  of  his,  on  the  connection 
between  the  Church  and  State ; that  is  not  the  title,  but 
it  is  the  subject.  Madame  de  Stael  has  come  to  Geneva  since 
I last  wrote  you.;  she  is  to  me  a recaller  of  many  things. 
She  feels  herself  a remnant,  for  she  had  completely  adopted 
her  husband’s  family ; and  she  feels  herself  alone,  although 
her  own  most  amiable  family  open  their  hearts  to  her.  She 
has  brought  little  Paul  de  Broglie  with  her,  who  has  been 
committed  to  her  by  the  Duke ; he  is  a beautiful  boy,  liker 
his  mother  than  any  of  the  rest  in  the  form  of  his  face  and 

1 For  some  notices  of  Vinet,  and  his  intercourse  with  Mr.  Erskine,  see 
Appendix,  No.  XII.  p.  412. 


356 


LETTERS  OF  THOMAS  £R SHINE. 


1839. 


in  the  colour  of  his  eyes,  but  he  is  full  of  gaiety,  which  she 
never  was,  from  the  beginning.  . . . Paul  not  only  recalls 
his  mother  to  Madame  de  Stael,  but  also  her  own  Auguste, 
who  was  born  after  his  father’s  death,  and  who  lived  till 
he  was  nearly  two  years  old — a magnificent,  matured  child, 
she  says.  She  has  also  brought  with  her  a most  striking 
portrait  of  Madame  de  B.,  taken  from  memory,  with  the 
assistance  of  a very  poor  portrait,  by  a lady  who  knew  her, 
and  who,  I should  judge  from  the  expression,  must  have 
appreciated  her.  There  is  an  expression  of  sadness  in  it, 
such  as  I scarcely  ever  saw  in  a picture,  and  at  the  same 
time  she  seems  to  have  hold  of  a strength  which  sustains 
her  under  it,  and  seems  to  draw  her  up  from  it.  It  is  a 
holy-looking  thing,  and  yet  there  is  a most  agonising  inter- 
est in  it,  which  would  seem  incompatible  with  its  holiness. 
It  makes  one  understand  the  worship  of  saints  and  relics. 
I have  written  to  M. . de  B.  to  ask  him  if  he  will  allow  me 
to  get  it  copied  here  by  a lady  who  does  these  things  re- 
markably well,  and  he  has  answered  me  in  the  very  kindest 
manner,  giving  me  the  permission.  . . . — Yours  ever, 

T.  E. 


173.  TO  HIS  SISTER  MRS.  STIRLING. 

Geneve,  10^  June  [1839]. 

My  dearest  Christian, — I have  been  very  long  of 
answering  your  last  letter,  containing  cousin  R.’s  most  in- 
teresting account  of  dear  Mrs.  Graham.  I wrote  to  cousin 
R . herself.  It  may  be  all  over  by  this  time,  and  it  will 
soon  be  all  over  for  us  all,  as  far  as  this  world  is  concerned. 
As  to  dear  Mrs.  G.,  I feel  persuaded  that  she  will  lie  in  her 
Father’s  hand  without  fear,  trusting  in  the  love  which  gave 
Jesus  for  her,  and  that  to  her  the  dark  valley  will  be,  as  it 
was  to  your  husband,  all  light.  0 Christian,  how  death 
destroys  the  importance  of  all  hopes  and  fears  connected 


JET.  50. 


MRS.  STIRLING. 


357 


with  passing  events,  and  brings  out  the  importance  of 
everything  connected  with  eternity  ! Life  is  the  education- 
time, the  seed-time  for  eternity ; there  lies  its  whole  im- 
portance. The  mere  misery  arising  from  the  political  over- 
turn of  the  whole  earth  is  not  so  much  to  be  feared  or  de- 
plored as  a single  unconscientious  movement  of  the  spirit 
of  one  individual.  Opposition  to  the  Spirit  of  God  is  the 
only  real  evil,  and  conformity  to  Him  is  the  only  real  good. 
The  first  Adam  refused  to  die  to  himself,  and  he  fell  into 
judicial  death ; the  second  Adam  consented  to  die  to  Him- 
self, and  He  was  raised  into  glorious  immortality*  Our 
three  cousins  have  a place  to  themselves  in  my  mind,  quite 
apart  from  all  other  people ; they  are  connected  with  my 
early  remembrance  of  their  father  and  mother,  and  of  Car- 
dross,  which  is  the  purest  remembrance  that  I have.  But 
there  is  a hope  purer  than  any  memory ; there  is  a future 
better  than  any  past;  the  accomplished  purpose  of  God 
will  be  a glorious  thing — man  become  the  habitation  of 
God  through  the  Spirit ; that  will  be  a thing  which  will 
bear  looking  into.  It  will  not  be  dependent  for  its  charm 
on  a youthful  imagination.  The  two  surviving  sisters  will 
feel  very  widowed,  but  their  time  also  is  near.  Her  cheer- 
ful equality  of  temper,  her  daylight,  her  enjoyment  of  all 
things,  made  her  a delightful  inmate  and  companion,  and 
the  house  will  be  very  dull  without  her.  But  they  will 
follow  her  spirit  in  its  ascent  to  Him  who  gave  it,  and 
they  will  be  comforted.  * . . Farewell. — Yours  most  affec- 
tionately, T.  E. 


174.  TO  THE  SAME. 

. . . The  little  manuscript  volume  which  accompanies  this 
note  contains  short  sketches  of  some  of  Foster’s  sermons, 
taken  by  one  of  his  hearers.  Dr.  Stuart  had  showed  them 


358  LETTERS  OF  THOMAS  ERSKINE . 1839. 

to  me  during  his  life.  I was  forcibly  struck  by  many  things 
in  them;  and  after  his  death,  when  Miss  Stuart  kindly 
asked  me  to  name  some  memorial  that  I should  wish  to 
possess  of  my  much-loved  and  highly  revered  friend,  I asked 
for  these  notes.  I have  read  them  over  again  with  increased 
satisfaction  and  impression.  He  brings  the  invisible  world 
and  eternity  to  bear  with  much  force  upon  the  mind,  as 
the  regulator  of  our  feelings  here  in  time.  Whilst  I read 
them,  I felt  the  solemnity  of  having  pressed  the  dead  hand 
of  my  friend,  after  the  interview  between  his  disembodied 
spirit  and  God  had  taken  place. 

From  what  I have  felt  of  your  mind,  I think  that  you 
will  like  them ; and  I am  sure  that  you  will  not  be  sorry 
to  have  a memorial  of  Dr.  Stuart,  lately  a stranger  and 
pilgrim,  now  joined  to  that  great  multitude  that  no  man 
can  number,  who  have  come  out  of  great  tribulation.  I 
hope,  too,  that  you  will  forgive  me  for  wishing  to  stand 
associated  in  your  recollections  with  things  which  shall 
never  pass  away,  and  with  that  world  where  I hope  to  pass 
an  eternity  with  you.  . . . 

175.  TO  HIS  SISTER  MRS.  STIRLING. 

. . . My  present  wish  and  endeavour  is  to  turn  my  whole 
mind  and  strength  to  do  God’s  will — not  to  look  forward 
or  behind,  but  giving  myself  up,  practically  up,  to  Him 
whom  my  soul  loveth. 

There  are  many  parts  of  the  Bible  from  which  I have 
too  often  revolted,  when  setting  my  heart  on  things  below 
— those  parts  which  tell  that  tribulation  awaits  us  here, 
and  bid  us  raise  our  souls  to  heaven.  Now,  they  are  my 
delight,  and  my  comforters,  and  my  prayers.  I have  not 
yet  that  spirit — the  spirit  of  a pilgrim,  yet  a willing  servant 
— but  I aim  at  it,  and  I feel  confident  God  will  give  it,  for 
Jesus’  sake.  I wish  to  be  very  busy  in  the  duties  God  has 


JET.  50. 


MRS.  STIRLING. 


359 


given  me  to  do,  I would  make  it  my  meat  to  do  His  will, 
and  pray  earnestly  that  I may  so  be  brought  to  abide  in 
Christ  that  His  character  of  holy  separatedness,  yet  con- 
tinued exertion,  may  be  given  to  me.  When  I can  fix  my 
mind  on  this  object  of  my  existence,  I feel  it  fills  it;  I feel 
happy  and  refreshed. 

There  is  a young  man  dying  in  L whom  I go  to  see 

when  I want  peace.  His  is  a singular  instance,  so  all  agree. 
Seldom  does  that  peace  which  Jesus  left  us  reign  so  purely 
in  the  spirit.  His  life  has  been  short,  but  important.  For 
some  time  the  conviction  of  sin,  and  an  unutterable  sense 
of  the  holiness  of  his  divine  J udge,  drove  him  to  such  de- 
spair as  to  unhinge  his  mind.  But  a sight  of  a crucified 
Saviour  dispelled  the  gloom.  One  cannot  look  on  him  with- 
out recognising  whose  he  is  and  whom  he  serves.  The  image 
of  the  Lamb  of  God  is  stamped  on  his  spirit,  and  shines 
through  the  very  expression  of  his  countenance.  To  see 
him  is  to  see  verified  the  promise,  “ Peace  I leave  with 
you.”  He  says  little,  but  that  little  emanates  from  deep 
feeling,  and  is  as  opposed  to  a wordy  profession  as  light 
to  darkness.  He  assents  to  nothing  that  he  has  not  felt 
and  been  influenced  by.  He  is  not  well  enough  to  read  to 
himself,  but  his  mind  dwells  on  the  promises  which  are  hid 
in  his  heart.  I bid  him  repeat  to  me  what  comforted 
him;  he  repeated  the  last  verses  of  Ps.  lxxiii.,  and  then  the 
two  last  of  Rom.  viii.  He  does  not  suffer ; his  peace  never 
varies.  Every  thought,  every  hope,  hinges  on  the  Saviour. 
He  abides  in  Him,  and  oh,  how  richly  does  Christ  abide 
in  this  dying  saint ! I but  once  heard  him  sigh ; it  was 
when  I asked  him  if  he  would  be  satisfied  yet  to  live  a long 
life  here  below.  He  sighed  and  paused,  and  hesitatingly 
said,  “ Christ  would  give  me  grace  to  be  resigned  to  His 
will,  but  oh,  to  be  with  Him  would  be  far  better.”  . . . Yet 
blessed  be  God,  I think  that  I feel  more  that  my  only  hope 


360 


LETTERS  OF  THOMAS  ERSKINE. 


1839. 


and  my  satisfying  portion  is  in  heaven.  I think  I in  some 
degree  close  with  that  covenant  which  says,  “ In  the  world 
ye  shall  have  tribulation because  in  Christ  I find  peace. 
Yet  oh,  how  dependent  at  each  moment  am  I ; and  I am 
willing  to  be  so.  I cast  myself  on  Jesus ; Lord  save  me.  . . 

. . . The  very  Rev.  old  Ebenezer  Brown1  I have  twice 
heard  preach,  and  a most  interesting  exhibition  it  is ; he 
is  a specimen  of  old  Presbyterian  eloquence  and  style. 
There  is  something  very  dignified  in  his  energetic  yet  sub- 
dued manner;  his  old  broad  Scotch,  his  deep  sonorous 
voice,  rendered  very  inarticulate  now  from  old  age,  but 
famed  in  his  youth  for  reaching  a mile  at  tent  preachings ; 
and  oh  how  fain  would  he  that  it  reached  many  and  many 
a mile,  if  he  could  but  bring  poor  sinners  to  his  loved 
Saviour ! Somehow,  every  word  he  utters  melts  me  to 
tears ; Christ  crucified  is  all  his  theme,  all  his  salvation, 
and  all  his  desire.  Humility,  simplicity,  serene  peace,  and 
that  single  repose  in  the  Saviour  which  has  brought  the 
spirit  of  Jesus  so  eminently  and  so  purely  into  his  heart 
and  life,  are  what  characterise  this  aged  saint.  The  pathos, 
the  spirit,  the  unction  of  his  preaching,  surpasses  all  elo- 
quence, and  is  overcoming  to  an  unutterable  degree ; none 
could  imitate  it,  none  could  ever  equal  it,  unless  imbued 
with  the  same  spirit  from  on  high.  . . . 


176.  TO  CRAMER  MALLET. 

Veytaux,  22d  June  1839. 

Dear  Friend, — . . . This  place  is  surpassingly  beauti- 
ful ; it  speaks  of  “ Him  who  in  His  strength  setteth  fast 
the  mountains,  who  is  girded  about  with  power.”  The  lake, 
which  is  so  sweet  and  gentle,  and  so  full  of  light,  adds  its 

1 Of  Inverkeithing.  See  the  exquisite  sketch  of  him  by  his  grand- 
nephew, Dr.  John  Brown,  in  a letter  to  John  Cairns,  D.D.,  in  the  Horce 
Subsecivce,  Second  Series,  pp.  270-276. 


JET.  50. 


CRAMER  MALLET. 


361 


testimony  that  the  Mighty  One  is  also  the  Loving  One.  You 
know  the  villages  that  are  scattered  so  beautifully  along 
the  foot  of  the  mountains,  detached  from  each  other,  and 
surrounded  each  by  its  own  forest,  and  yet  united  together 
by  their  simple  footpaths  and  by  their  common  connection 
with  one  church,  which  calls  out  their  peaceful  families  by 
its  well-known  bell,  and  collects  them  for  one  common 
purpose. 

I am  at  Yey taux  in  the  parish  of  Montreux,  in  the 
Maison  Masson.  Excellent  quiet  people.  Under  me 
lives  the  suffragan  of  the  minister  of  Montreux,  of  whom 
my  landlord's  son  (who  was  my  guide  in  a beautiful  walk 
this  morning)  gave  me  a very  pleasing  account.  Write 
me  a note  like  a good  man,  and  tell  me  about  dear  Merle 
and  his  wife.  Give  them  my  most  affectionate  regards 
and  fullest  sympathy.  I like  to  think  of  them  and  to 
grieve  with  them,  hoping  that  all  their  sorrows  will  one 
day  be  turned  into  joys.  Farewell,  dear  friend,  and  with 
best  regards  to  your  own  good  family,  mother,  sister, 
daughter, — I remain,  yours  ever,  T.  Erskine. 


APPENDIX. 


No.  I. — Page  1. 

HENRY,  THE  THIRD  LORD  CARDROSS. 

Henry  Erskine,  the  first  Lord  Cardross,  was  the  second 
son  of  the  great  Earl  of  Mar.  David,  the  second  Lord 
Cardross,  Henry’s  eldest  son,  took  part  with  the  Covenanters 
on  the  breaking  out  of  the  great  civil  war.  Such,  however, 
was  his  high  sense  of  honour  that  he  was  one  of  the  seven 
Barons  who  protested  against  the  giving  up  of  the  King  to 
the  English  army  at  Newcastle  in  1646 ; and  such  was  his 
abiding  loyalty,  that  he  suffered  severely  afterwards  under 
Cromwell’s  government  of  Scotland.  His  son  Henry,  the 
third  Lord  Cardross,  succeeded  to  the  title  in  1671.  True 
to  his  father’s  principles,  he  joined  in  vigorous  opposition 
to  the  Lauderdale  administration,  and  came  in  for  his  full 
share  in  the  profuse  persecution  of  that  period.  Heavily 
> fined  for  allowing  worship  to  be  performed  in  his  house 
by  one  of  the  ejected  clergymen ; thrown  into  prison,  where 
he  was  forced  to  linger  for  years;  another  heavy  fine 
imposed  because  his  lady  had  a child,  born  when  he  was 
in  prison,  baptised  by  an  outed  minister;  his  pleasant 
home  invaded  and  garrisoned  for  eight  years  by  a rude 
soldiery ; outlawed  at  last,  his  estate  escheated  and  bestowed 
upon  one  of  Lauderdale’s  nephews,  every  appeal  to  the 
Crown  for  justice  and  mercy  pitilessly  rejected,  hopeless  for 
himself  and  despairing  of  his  country,  he  fled  to  America, 


364 


LETTERS  OF  THOMAS  £R SHINE. 


APP. 


where  he  established  a plantation  on  Charlestown  head  in 
South  Carolina.1 

A few  years  afterwards  he  and  his  people  were  driven 
from  their  new  and  hopeful  home  by  the  Spaniards. 
Returning  to  Europe,  he  repaired  to  Holland.  He  and 
his  younger  brother  John  had  both  commands  given  them 
in  the  army  of  the  Prince  of  Orange,  accompanied  the 
Prince  on  his  expedition  to  England,  and  shared  in  its 
success.  In  Scotland  Lord  Cardross  raised  a regiment  of 
dragoons,  and  under  General  Mackay  did  effective  service 
in  establishing  the  Revolution  Settlement.  His  estates 
were  restored,  he  was  sworn  in  a Privy  Councillor,  and 
made  Master  of  the  Mint.  Enjoying  much  of  the  confidence 
of  King  William,  he  promised  to  be  one  of  the  most  useful 
servants  of  the  Crown.  But  his  health  had  been  under- 
mined by  the  hardships  of  former  years,  and  he  died  at 
Edinburgh  on  the  21st  of  May  1693,  in  the  forty -fourth 
year  of  his  life. 

On  the  death  of  the  eighth  Earl  of  Buchan,  David,  the 
fourth  Lord  Cardross,  succeeded  to  that  title.  The  late 
Earl  of  Buchan,  and  his  distinguished  brothers  Henry  and 
Thomas  Erskine,  were  his  grandchildren. 


No.  II. — Page  29. 

TESTIMONIES  TO  THE  EFFECT  OF  THE  WORK  ON  c<  THE 
INTERNAL  EVIDENCE  OF  REVEALED  RELIGION.” 

Professor  Noah  Porter,  of  Yale  College  in  the 
United  States,  when  in  Scotland  in  1866,  addressed  a note 
to  Mr.  Erskine,  from  which  the  following  is  an  extract  : — 

1 Wodrow's  History , etc.,  vol.  ii.  pp.  248,  288,  294,  357,  and  vol.  iii. 
pp.  192,  194. 


XL 


< INTERNAL  EVIDENCE .’ 


365 


“ Dear  Sir, — Excuse  the  liberty  taken  by  an  entire 
stranger,  of  whom  you  have  never  heard,  and  who  is  from  a 
distant  land.  I have  been  in  Scotland  twice,  once  in  1853, 
and  once  about  a week  since.  In  both  instances  I have 
inquired  respecting  yourself  and  your  writings,  but  have 
not  been  able  to  learn  those  particulars  which  something 
more  than  curiosity  excited  me  to  wish  to  know.  If  it  had 
been  possible  I would  have  sought  to  see  you,  but  I was 
prevented  from  so  doing  by  circumstances  which  I could 
not  control. 

“ I wished  to  say  to  you  that  your  little  work  on  the 
Internal  Evidence  of  the  Christian  Religion  has  been  in 
America  a work  highly  esteemed  and  of  potent  theologi- 
cal influence.  My  father,  who  has  been  the  pastor  of  one 
flock  for  nearly  sixty  years,  once  said  to  me  that  that  book 
had  done  more  than  any  single  book  of  his  time  to  give 
character  to  the  new  phase  of  theology  in  New  England, 
which  began  about  1820,  and  in  which  Dr.  N.  W.  Taylor, 
Dr.  L.  Beecher,  and  Dr.  Moses  Stuart,  and  many  others,  were 
prominently  concerned. 

“ This  new  theology  pervaded  the  Presbyterian  Church, 
and  eventually  led  to  its  disruption  into  two  bodies,  the  so- 
called  Old  and  New  school  bodies,  in  1836  or  1837.  The 
volume  still  is  esteemed  very  highly  for  its  argument  and 
its  just  discrimination  between  the  theology  of  the  schools 
and  the  theology  of  the  Scriptures.  Your  later  writings 
were  not  received  with  such  general  favour,  but  candid  and 
friendly  critics  understood  how  you  were  led  to  adopt  the 
views  asserted  in  them,  by  the  extreme  and  cast-iron 
rigidness  of  the  Scotch  theology.,, 

M.  Yinet,  in  a letter  to  his  friend  M.  Leresche,  of 
date  19th  December  1823,  referring  to  the  work  on  the 
“ Internal  Evidence,”  says  : — 


366 


LETTERS  OF  THOMAS  ER SHINE. 


APP. 


“ J’ai  lu  en  entier,  avec  un  plaisir  bien  pur,  le  livre 
(TErskine ; je  compte  bien  le  relire.  Tu  as  raison,  la 
m^thode  y manque.  Mais  quelle  simplicit6  ! quelle  con- 
viction ! quelle  vraie  chaleur ! quels  aper£us  nouveaux  et 
int^ressants  ! La  qualite  de  la'ique  de  l’auteur  a singuliere- 
ment  contribu6  au  plaisir  que  m’a  fait  ce  livre ; elle  lui 
donne  meme  un  m6rite  et  un  caractere  particuliers.  Si  je 
ne  haissais  par  principe  ces  expressions  : ‘ Je  suis  d’Apollos 
et  de  C6phas,’  je  me  laisserais  aller  volontiers  a dire  : Je 
suis  d’Erskine.  , II  n’enveloppe  pas  l’Evangile  de  t4nebres ; 
il  nous  fait  bien  sentir  que  si  Ton  ne  peut  concevoir  le 
comment  des  mysteres  de  la  religion,  le  jpourquoi  est  par- 
faitement  accessible  a notre  raison,  qu’il  doit  l’etre  et  qu’il 
n’y  a point  de  vraie  foi  sans  cela.  L’oeuvre  de  la  redemption 
est  bien  developpee  d’apres  ce  principe;  Foperation  du 
Saint-Esprit  6galement  bien  pr6sent6e,  non  pas  toutefois 
d’une  maniere  qui  puisse  plaire  a tout  le  monde,  mais  ce 
n’est  pas  un  d6faut.  En  un  mot,  ce  livre  me  parait  sin- 
gulierement  propre  a ouvrir  les  yeux  a ces  malheureux 
hommes  du  monde,  qui  m6prisent  ou  repoussent  TEvangile 
parce  qu'ils  ne  le  connaissent  point  du  tout.  Dieu  veuille 
que  cet  ouvrage  produise  les  bons  effets  qu'a  desires  son 
auteur ! . . . ” 1 

This  work  was  translated  into  French  by  the  Duchess 
de  Broglie,  and  was  published  at  Paris  in  1822  under  the 
title,  “ Keflexions  sur  l’evidence  intrinseque  de  la  verite  du 
Chris  tianisme.” 

These  testimonies  to  the  impression  made  at  the  time, 
and  the  influence  exerted  afterwards,  by  “ The  Remarks  on 
the  Internal  Evidence  for  the  Truth  of  Revealed  Religion,” 
receive  a curious  confirmation  from  Dr.  Newman.  No.  7 3 of 

1 Alexandre  Vinet,  Histoire  de  sa  Vie  et  ses  Ouvragesy  par  E.  Rambert 
(troisieme  edition  ; Lausanne,  1876),  tome  premiere,  p.  47. 


II. 


'INTERNAL  EVIDENCE: 


367 


“ Tracts  for  the  Times,”  which  is  occupied  with  the  introduc- 
tion of  Eationalistic  principles  into  religion,  begins  thus  : — 
“ It  is  not  intended  in  the  following  pages  to  enter  into 
any  general  view  of  so  large  a subject  as  rationalism ; nor 
to  attempt  any  philosophical  account  of  it ; but,  after 
defining  it  sufficiently  for  the  purpose  in  hand,  to  direct 
attention  to  a very  peculiar  and  subtle  form  of  it  existing 
covertly  in  the  popular  religion  of  this  day.  With  this 
view,  two  writers,  not  of  our  own  Church,  though  of  British 
origin,  shall  pass  under  review,  Mr.  Erskine,  and  Mr.  Jacob 
Abbott. 

“ This  is  the  first  time  that  a discussion  of  (what  may  be 
called)  a personal  nature  has  appeared  in  these  tracts,  which 
have  been  confined  to  the  delineation  and  enforcement  of 
principles  and  doctrines.  However,  in  this  case,  while  it 
was  important  to  protest  against  certain  views  of  the  day, 
it  was  found  that  this  could  not  be  intelligibly  done 
without  referring  to  the  individuals  who  have  inculcated 
them.  Of  these,  the  two  authors  above  mentioned  seemed 
at  once  the  most  influential  and  the  most  original.” 

A certain  form  of  the  internal  evidence  for  Christianity 
having  been  stated  in  order  to  be  repudiated,  it  is  added  : — 
“ This  is  in  fact  pretty  nearly  Mr.  Erskine’s  argument 
in  his  Internal  Evidence ; an  author  concerning  whom 
personally  I have  no  wish  to  use  one  harsh  word,  not 
doubting  that  he  is  better  than  his  own  doctrine,  and  is  only 
the  organ,  eloquent  and  ingenious,  of  unfolding  a theory 
which  it  has  been  his  unhappiness  to  mistake  for  the 
Catholic  faith  revealed  in  the  Gospel.” 

The  following  extracts,  from  the  ninth  edition  of  the  book, 
will  confirm  what  has  been  said  about  it  in  the  text : — 
“Many  persons,  in  their  speculations  on  Christianity, 
never  get  farther  than  the  miracles  which  were  wrought 
in  confirmation  of  its  divine  authority.  Those  who  reject 


368 


LETTERS  OF  THOMAS  ERSKINE. 


APP. 


them  are  called  infidels,  and  those  who  admit  them  are 
called  believers ; and  yet,  after  all,  there  may  be  very  little 
difference  between  them.  A belief  of  the  miracles  narrated 
in  the  New  Testament  does  not  constitute  the  faith  of  a 
Christian.  These  miracles  merely  attest  the  authority  of 
the  messenger, — they  are  not  themselves  the  message. 
They  are  like  the  patentee's  name  on  a patent  medicine, 
which  only  attests  its  genuineness,  and  refers  to  the  char- 
acter of  its  inventor,  but  does  not  add  to  its  virtue." — 
Pp.  183-4. 

“ The  Monarch  of  the  Universe  has  proclaimed  a general 
amnesty  of  rebellion,  whether  we  give  or  withhold  our  belief 
or  our  attention;  and  if  an  amnesty  were  all  that  we 
needed,  our  belief  or  our  attention  would  probably  never 
have  been  required.  Our  notions  of  pardon  and  punish- 
ment are  taken  from  our  experience  of  human  laws.  We 
are  in  the  habit  of  considering  punishment  and  transgres- 
sion as  two  distinct  and  separate  things,  which  have  been 
joined  together  by  authority,  and  pardon  as  nothing  more 
than  the  dissolution  of  this  arbitrary  connection.  And  so 
it  is  amongst  men ; but  so  it  is  not  in  the  world  of  spirits. 
Sin  and  punishment  there  are  one  thing.  Sin  is  a disease 
of  the  mind  which  necessarily  occasions  misery ; and,  there- 
fore, the  pardon  of  sin,  unless  it  be  accompanied  with 
some  remedy  for  this  disease,  cannot  relieve  from  misery." 
— Pp.  196-7. 

“ When  we  speak  of  benefits  freely  bestowed,  we  say  of 
them,  ‘ You  may  have  them  by  asking  for  them,' — distin- 
guishing them  by  this  mode  of  expression  as  gifts,  from  those 
things  for  which  we  must  give  a price.  Precisely  the  same 
idea  is  conveyed  by  the  Gospel  declaration,  ‘ Believe  and  ye 
shall  be  saved.'  When  it  is  asked,  How  am  I to  obtain 
God’s  mercy  ] the  Gospel  answers,  that  c God  has  already 
declared  himself  reconciled  through  Jesus  Christ;  so  you 


III. 


THE  “ESS A Y ON  FAITH. 


369 


may  have  it  by  believing  it/  Faith,  therefore,  according 
to  the  Gospel  scheme,  both  marks  the  freeness  of  God’s 
mercy,  and  is  the  channel  through  which  that  mercy 
operates  on  the  character. 

“It  has  been  my  object,  throughout  this  Essay,  to  draw 
the  attention  of  the  reader  to  the  internal  structure  of  the 
religion  of  the  Bible, — first,  because  I am  convinced  that 
no  man,  in  the  unfettered  exercise  of  his  understanding, 
can  fully  and  cordially  acquiesce  in  its  pretensions  to 
Divine  inspiration,  until  he  sees  in  its  substance  that  which 
accords  both  with  the  character  of  God  and  with  the  wants 
of  man ; and,  secondly,  because  any  admission  of  its  Divine 
original,  if  unaccompanied  with  a knowledge  of  its  prin- 
ciples, is  absolutely  useless.” — Pp.  199-200. 


No.  III. — Page  45. 

EXTRACTS  FROM  THE  “ESSAY  ON  FAITH.” 

The  following  extracts,  from  the  fifth  edition  of  the 
Essay  on  Faith,  will  have  a special  interest  for  those  who 
desire  to  trace  the  progress  of  Mr.  Erskine’s  opinions  : — 

“ I do  not  set  human  reason  above  divine  revelation,  but 
I consider  that  divine  revelation  is  intelligibly  and  practi- 
cally addressed  to  human  reason  and  human  feeling ; and 
that  man  is  therefore  bound,  as  a matter  of  duty,  and 
even  of  respect,  to  bring  his  reason  and  feelings  into  con- 
tact with  it.  I believe  that  revelation  was  given  for  the 
purpose  of  exhibiting  the  character  of  God,  and  of  thus 
influencing  the  character  of  man  ; and  when  I see  a dis- 
tinct connection  between  this  object  and  the  doctrines  of 
revelation,  I conceive  that  I understand  them  as  they  were 
intended  to  be  understood,  although  I may  be  unable  to 
account  for  all  the  facts  and  principles  which  are  assumed 
in  them. 


370 


LETTERS  OF  THOMAS  ER SHINE. 


APP. 


“ Thus,  when  I say  that  I understand  the  doctrine  of  the 
atonement,  I do  not  at  all  mean  that  I can  explain  how 
God  and  man  were  united  in  Christ,  nor  even  that  I can 
account  for  the  necessity  of  an  expiation.  I mean  merely, 
that  I can  see  that  this  fact  and  this  principle,  when 
admitted,  exhibit  in  a wonderful  manner  the  infinite  com- 
passion and  the  infinite  holiness  of  God,  and  have  a most 
powerful  natural  tendency  to  humble,  and  purify,  and  ele- 
vate the  human  heart.  If  I did  not  discern  this  moral 
meaning  in  the  atonement — if  I did  not  see  that  it  threw 
light  on  the  character  of  God,  and  tended  to  sanctify  the 
character  of  man — if  I perceived  nothing  in  it  but  the  fact 
of  the  divine  and  human  natures  being  united  in  one  per- 
son, and  this  person  suffering  death,  as  the  victim  of  a 
justice  which  he  had  never  offended — if  this  were  all  that 
I could  discover  in  it,  I should  say,  I have  good  reason, 
from  other  circumstances,  to  believe  that  this  book  is  the 
word  of  God,  which  He  has  graciously  given  me  for  my 
instruction ; and  therefore  I believe  that  there  is  some 
instructive  meaning,  and  some  important  truth,  contained 
in  this  extraordinary  fact,  but  what  that  meaning  is  I can- 
not say ; when  I know  it  I am  prepared  to  believe  it.” 
— Pp.  30-2. 

w We  are  not  commanded  to  believe  merely  for  the  sake 
of  believing,  or  to  show  our  ready  submission  to  the  will 
of  God;  but  because  the  objects  which  are  revealed  to  us 
for  our  belief  have  a natural  tendency  to  produce  a most 
important  and  blessed  change  on  our  happiness  and  our 
characters.  Every  object  which  is  believed  by  us  operates 
on  our  characters  according  to  its  own  nature.  If,  there- 
fore, we  have  taken  a wrong  view  of  revelation,  that  wrong 
view  will  operate  upon  us,  and  produce  a bad  effect  on  our 
characters.  This  shows  the  importance  of  a correct  know- 
ledge of  the  truth  contained  in  revelation.”  — P.  94. 


IV. 


M.  BAILLOD. 


371 


“ As  soon,  however,  as  we  open  our  eyes,  we  know  that 
it  is  light ; and  as  soon  as  we  understand  and  believe  the 
Gospel  we  know  that  we  are  pardoned.” — P.  110. 

“ The  pardon  has  been  proclaimed  simply,  in  order  that 
the  power  and  influence  of  sin  may  be  overcome  ; we  are 
therefore  falsifying  the  record,  and  undoing  its  purpose,  if 
we  teach  men  to  cast  off  their  sins  as  a preparatory  work 
previous  to  believing,  and  in  order  that  they  may  accept  of 
the  pardon.”— P.  117. 

“The  object  presented  to  our  faith  in  the  Gospel  is  the 
character  of  God  manifested  in  Jesus  Christ,  as  the  just 
God  and  yet  the  Saviour.  It  is  the  remission  of  sins 
through  the  blood  of  atonement  shed  for  us  by  love  un- 
utterable. It  is  God  in  our  nature  standing  on  our  behalf 
as  our  elder  brother  and  representative,  bearing  the  pun- 
ishment which  we  had  deserved,  satisfying  the  law  which 
we  had  broken,  and,  on  the  ground  of  this  finished  work, 
proclaiming  sin  forgiven,  and  inviting  the  chief  and  the 
most  wretched  of  sinners  to  become  a happy  child  of  God 
for  ever  and  ever.” — Pp.  127-8. 

“My  object  in  this  Essay  has  not  been  to  represent  faith 
as  a difficult  or  perplexed  operation,  but  to  withdraw  the 
attention  from  the  act  of  believing,  and  to  fix  it  on  the 
object  of  belief,  by  showing  that  we  cannot  believe  any 
moral  fact  without  entering  into  its  spirit,  and  meaning, 
and  importance.” — P.  142. 


No.  IV. — Page  63. 

THE  SWISS  ARTIST,  M.  BAILLOD. 

In  1826  a small  volume  was  published,  entitled 
“ Arvendel ; or  Sketches  in  Italy  and  Switzerland.”  The 


372 


LETTERS  OF  THOMAS  ERSKINE . 


APP. 


author  did  not  give  his  name,  but  he  is  now  known  to 
have  been  the  Hon.  and  Rev.  Gerard  Noel.  In  this 
volume  he  tells  of  his  first  meeting  this  Swiss  artist  at 
Rome  “ sitting  with  a book  in  hand  upon  the  fragments  of 
a Corinthian  column ; ” of  the  close  and  affectionate 
Christian  intercourse  which  followed ; of  their  almost 
daily  walks  together  from  the  Forum  to  the  Coliseum ; and 
their  final  parting  when  Mr.  Noel  left  Rome  for  Naples. 
“ Arvendel,”  the  name  assumed  by  the  author,  “ returned 
when  the  spring  had  clothed  with  fresh  leaves  the  over- 
shading walk  from  the  Forum  to  the  Coliseum.  But  the 
friend  who  had  consecrated  this  pathway  moved  along  it 
no  more.  The  simple,  firm,  patient,  elevated  heart  of 
Albert  (the  name  given  to  the  Swiss)  had  ceased  to  beat. 
He  had  breathed  his  last  sigh  amidst  the  consolations 
which  another  Christian  friend  had  been  permitted  to 
afford.”  That  other  friend  was  Mr.  Erskine,  who  appears 
in  the  book  prominently  afterwards  under  the  name  of 
St.  Clair.  Mr.  Noel  and  he  met  daily  at  St.  Peter's  to 
walk  together  through  the  ruins  and  out  upon  the  hills 
surrounding  Rome.  Afterwards  at  Geneva  they  met 
again,  to  “ walk  often  together  by  the  tranquil  shores  of 
the  lake.”  The  conversations  between  Arvendel  and 
St.  Clair,  given  many  of  them  at  length,  evidence  this  at 
least, — how  very  strong  the  tie  was  that  then  bound  the 
two  friends  together. 

The  following  extracts  are  taken  from  the  journals  of 
Rothe,  the  well-known  German  divine  : — 

“Borne,  1 8th  June  1824. — Early  this  morning  Mr. 
Erskine  brought  me  tidings  of  the  death  of  M.  Charles 
Baillod,  a painter  from  Neuchatel,  belonging  to  the  French 
Reformed  Church.  I visited  M.  Baillod  daily  for  more 
than  a month,  to  my  great  edification  and  refreshment. 
In  the  previous  summer  he  had  been  seized  by  a very 


IV. 


M.  BAILLOD . 


373 


dangerous  affection  of  the  lungs,  from  which,  however,  he 
seemed  to  have  almost  lecovered.  The  doctors  at  Geneva 
(probably  in  order  to  get  him  out  of  their  hands)  had 
recommended  him  to  pass  the  winter  in  Rome  as  a sure 
means  of  complete  restoration.  But,  soon  after  his  arrival 
at  Rome,  the  malady  returned,  and  unmistakable  symptoms 
of  consumption  appeared.  He  was  in  poor  circumstances  ; 
but  a wealthy  Scotch  advocate,  by  name  Thomas  Erskine, 
who  was  then  in  Rome,  at  once  undertook  to  provide  for 
his  needs,  placed  him  under  the  treatment  of  Dr.  Clarke, 
the  English  physician,  and  afterwards,  when  he  went  for 
a few  months  to  Naples,  left  him  under  the  care  of  his 
servants,  defrayed  the  expense  of  his  funeral,  and  on  his 
account  considerably  prolonged  his  stay  here.  This 
Mr.  Erskine  (who,  by  the  way,  knows  and  loves  our 
Heubner)  is  a man  of  amiable  character  and  spirit,  in 
fellowship  with  whom  I have  passed  many  happy  and 
instructive  hours.  In  the  literary  world  he  is  known  as 
the  author  of  several  very  deeply  thought-out  treatises 
(sehr  tief  gedachten  Schriften)  upon  Christianity. 

“The  sickness  of  our  common  friend  was  a manifest 
triumph  of  Divine  grace,  and  its  power  over  human 
nature.  For  more  than  four  months,  through  terrible  pain 
and  distress,  he  had  never  closed  an  eye, — he  had  to 
change  his  posture  almost  every  five  minutes  in  order  to 
be  able  to  breathe, — but  there  never  passed  from  his  lips  a 
cry  of  impatience,  and  he  was  always  filled  with  Divine 
comfort  and  love.  Almost  the  last  words  which,  in 
extreme  distress,  he  spoke  to  Mr.  Erskine  were,  ‘ J’ai  eu 
des  moments  tout  a fait  surprenants  dans  lesquels  Tamour 
de  Dieu  s’est  manifesto  a moi  d’une  maniere  dont  vous 
autres,  qui  vous  restez  encore  dans  la  pleine  vie,  ne  pouvez 
pas  avoir  d’id6e.*  A few  hours  afterwards  he  will  have 
had  quite  other  surprisals.  One  could  see  in  everything 


374 


LETTERS  OF  THOMAS  ERSK1NE. 


APP. 


that  he  had  lived  for  several  years  faithfully  and  devoutly 
in  the  presence  of  God. 

“ 19  thJune. — With  Mr.  Erskine  and  two  French  Swiss  I 
attended  the  funeral  of  Baillod.  The  funeral  service  was 
performed,  under  the  escort  of  four  Grenadiers,  according 
to  the  very  beautiful  English  liturgy  in  the  French  trans- 
lation. It  was  an  impressive  moment.  We  stood  upon 
the  heights  of  the  new  cemetery,  which  overlooks  the 
Tiber  and  a great  part  of  the  city.  The  sun  had  just  risen  ; 
beneath  lay  the  city,  wrapped  in  thick  mist, — the  highest 
domes  alone  stood  out  clearly.  Around  us  and  the  graves 
alone  it  was  bright  and  clear  day.  We  silently  shook 
hands,  addressed  to  the  departed  a ‘ Farewell  till  we  meet 
again'  (ein  Lebewohl  auf  JViedersehen),  and  descended  to 
the  bustle  below.” — Richard  Rothe,  Ein  Christliches 
LebensUld , von  F.  Nippold  (Wittenberg,  1873),  pp.  371-2. 


No.  V— Page  127. 

EXTRACTS  FROM  “ THE  UNCONDITIONAL  FREENESS  OF  THE 
GOSPEL.” 

The  leading  ideas  in  the  “Unconditional  Freeness”  are 
sufficiently  indicated  in  the  following  extracts,  taken  from 
the  fourth  edition  : — 

“ Christianity  may  be  considered  as  a divinely  revealed 
system  of  medical  treatment  for  diseased  spirits.  Heaven 
is  the  name  for  health  in  the  soul,  and  hell  is  the  name  for 
disease  ; and  the  design  of  Christianity  is  to  produce  heaven, 
and  to  destroy  hell.  The  idea  therefore,  of  having  heaven, 
without  holiness,  is  like  the  idea  of  having  health  without 
being  well, — it  is  a contradiction  in  terms.” — P.  9. 

“ Pardon,  then,  is  not  heaven — any  more  than  a medi- 
cine is  health.” — P.  11. 


V. 


‘ THE  UNCONDITIONAL  FREENESS. ' 


375 


“ What  is  the  misery  of  man  % His  mind  is  diseased. 
He  was  made  to  regard  and  enjoy  God,  as  his  chief  object; 
and  his  faculties  will  not  work  healthfully  in  the  absence 
of  this  object.  But  he  has  left  God,  and  he  wearies  him- 
self in  seeking  good  from  created  things.  The  sentiment 
of  the  love  of  God  is  to  his  mind  what  the  key-stone  is  to 
the  arch ; when  it  falls  from  its  place,  ruin  is  the  con- 
sequence.”— P.  13. 

“ The  great  cause  of  the  disorder  and  misery  that  dis- 
tract the  human  mind,  is  averseness  or  indifference  to 
God.” — P.  14. 

“ The  only  medicine  which  can  cure  this  dreadful  and 
wide- spreading  disorder,  must  be  something  which  will  re- 
place the  key-stone  in  the  arch, — something  which  will 
rekindle  love  towards  God,  which  will  do  away  fear,  and 
inspire  confidence.” — P.  15. 

“ The  medicinal  virtue  of  the  Gospel  lies  in  the  manifesta- 
tion of  that  holy  love  with  which  God  so  loved  the  world 
as  to  give  His  only  begotten  Son  as  an  atonement  for  its 
sins.  Holy  love  is  the  great  principle  developed  in  the 
Gospel.  It  is  the  union  of  an  infinite  abhorrence  towards 
sin,  and  an  infinite  love  towards  the  sinner.  This 
mysterious  history  is  the  mighty  instrument  with  which 
the  Spirit  of  God  breaks  the  power  of  sin  in  the  heart,  and 
establishes  holy  gratitude  and  filial  dependence.  The 
belief  that  the  Deity  took  upon  himself  the  nature  and  the 
penal  obligations  of  the  sinner,  that  he  might,  consistently 
with  justice,  restore  his  forfeited  life  and  remove  the 
barrier  which  the  offended  law  had  placed  between  him 
and  the  Throne  of  Grace,  the  belief  of  this  must  give  a 
new  view  of  the  malignity  of  sin,  and  a most  touching 
and  overpowering  view  of  the  compassion  of  God.” — Pp. 
16,  17. 

“ The  use  of  faith  then  is  not  to  remove  the  penalty  or 


376 


LETTERS  OF  THOMAS  £R SHINE. 


APP. 


make  the  pardon  better, — for  the  penalty  is  removed  and 
the  pardon  is  proclaimed  whether  we  believe  it  or  not, — 
but  to  give  the  pardon  a moral  influence,  by  which  it  may 
heal  the  spiritual  diseases  of  the  heart,  which  influence  it 
cannot  have  unless  it  is  believed.” — P.  22. 

“ Men  are  not,  according  to  the  gospel  system,  pardoned 
on  account  of  their  belief  of  the  pardon,  but  they  are 
sanctified  by  a belief  of  that  pardon,  and  unless  the  belief  of 
it  produces  this  effect,  neither  the  pardon  nor  the  belief  are 
of  any  use.  The  pardon  of  the  Gospel  is  a spiritual  medicine ; 
faith  is  nothing  more  than  the  taking  of  that  medicine ; and 
if  the  spiritual  health  or  sanctification  is  not  produced,  neither 
the  spiritual  medicine  nor  the  taking  of  the  medicine  are 
of  any  avail;  they  have  failed  of  their  object.” — P.  23. 

“ The  gratuitousness  of  the  Gospel,  then,  consists  in  the 
unrestricted  freeness  of  the  pardon  which  it  proclaims. 
Its  terms  are  without  condition  and  without  exception. 
It  proceeded  from  that  love  with  which  God  so  loved  the 
world  as  to  give  His  only  begotten  Son  for  it.  . . . It  is 
God  in  Christ  reconciling  the  world  unto  Himself.  This 
pardon  then  is  an  unchangeable  thing  like  God  Himself. 
Man  neither  makes  it  nor  merits  it.  God  reveals  it,  or 
rather  reveals  Himself  in  it.  God  manifest  in  the  flesh 
becomes  the  representative  of  sinners.  His  sufferings  and 
death  gave  the  solemn  and  appalling  measure  of  the  divine 
condemnation  of  sin,  and  of  the  divine  compassion  for  the 
sinner.” — Pp.  26,  27. 

“ The  Gospel  reveals  to  us  the  existence  of  a fund  of 
divine  love  containing  in  it  a propitiation  for  all  sins,  and 
this  fund  is  general  to  the  whole  race,  every  individual  has 
a property  in  it,  of  the  same  kind  that  he  has  in  the  com- 
mon light  and  air  of  the  world  which  he  appropriates  and 
uses  simply  by  opening  his  mouth  or  his  eyes.  Is  it  not 
clear  that  as  soon  as  any  one  really  knows  that  such  a 


V. 


‘ THE  UNCONDITIONAL  FREE  NESS! 


377 


fund  exists,  and  that  it  is  indeed  the  gift  of  God  to  the 
world  and  the  common  property  of  all  the  individuals  in 
the  world,  just  as  the  natural  air  and  light  is,  he  will 
immediately  infer  his  own  particular  interest  in  it,  and 
enter  into  the  enjoyment  of  it,  and  he  will  make  the  blessed 
discovery  which  no  tongue  can  rightly  describe,  and  no 
mere  intelligence  can  rightly  conceive,  even  that  he  him- 
self has  a possession,  an  unalienable,  an  everlasting  posses- 
sion in  the  heart  of  God.” — P.  88. 

“ And  as  the  giving  of  the  vine  to  the  branch  includes 
all  that  the  vine  has  to  give,  so  the  giving  of  the  Immanuel 
to  the  world  includes  all  that  God  has  to  give.  When  we 
Jcnow  this , we  are  justified  by  faith , — that  is  to  say,  we 
assume  our  God’s  forgiveness  as  included  in  the  gift  of 
himself.  He  neither  loves  nor  pardons  us  on  account  of 
our  belief  in  his  testimony,  for  it  was  whilst  we  were  yet 
enemies  and  unbelievers  that  Christ  died  for  us ; but  the 
belief  of  his  love,  and  of  the  gift  which  his  love  has  be- 
stowed, will  give  a confidence  that  we  are  dearly  welcome 
to  him, — that  we  are  his  accepted  ones, — his  adopted 
children.  And  whilst  we  do  not  know  this,  or  remain 
insensible  to  it,  we  are  not  justified, — that  is,  we  do  not 
and  cannot  look  to  the  holy  God  without  distrust  or 
terror, — -we  have  nothing  but  his  condemnation,  for 
condemnation  consists  in  the  absence  of  his  pardoning 
love,  and  that  love  is  allowed  to  lie  at  our  unopened 
door. 

“ I know  that  justification  is  generally  considered  to  mean 
pardon,  or  the  imputation  of  Christ’s  righteousness,  and  I 
believe  that  sometimes  it  may  have  this  meaning  in  the 
Bible.  But  yet  I am  persuaded,  by  reasons  which  I shall 
afterwards  explain,  that  it  chiefly  bears  the  meaning  which 
I am  now  attributing  to  it,  namely,  a sense  of  pardon,  or 
of  acceptance,  or  having  the  conscience  purged  of  guilt, — and  that 


378 


LETTERS  OF  THOMAS  £R SHINE. 


APP. 


justification  by  faith  always  means  a sense  of  acceptance  and 
safety  arising  from  a belief  of  that  accepted  propitiation  which 
has  been  made  for  the  sins  of  the  whole  world!1 — Pp.  89-91. 

“Now,  if  a man  really  looks  to  his  faith  in  anything  as 
the  ground  of  his  pardon  or  hope  before  God,  he  is  as  much 
nourishing  the  spirit  of  independence,  and  as  much  walking 
in  that  spirit,  as  if  he  trusted  in  his  obedience.  Self  is  in 
the  one  case,  as  well  as  in  the  other,  the  axis  on  which  the 
man  turns,  and  the  root  out  of  which  he  grows.  And  he 
can  scarcely  avoid  falling  into  this  error  in  some  measure, 
if  he  thinks  there  is  no  pardon  for  him  until  he  believes. 
For  if  the  pardon  does  not  exist  until  he  believes,  and  im- 
mediately exists  when  he  believes,  surely  his  belief  has 
something  to  do  in  making  it.  It  is  in  vain  to  tell  him, 
that  faith  does  not  make  it,  but  only  receives  it.  For  he 
may  ask,  Where  is  it  then  before  faith  receives  it  ] If  my 
faith  only  receives  it,  it  must  have  been  in  existence  before 
my  faith.  The  only  idea  that  I can  attach  to  the  expres- 
sion, receiving  the  pardon  by  faith , is  that  of  believing  in 
the  pardon ; but  in  order  to  this,  the  pardon  must  have 
been  a real  pardon  before.  If  the  gospel,  as  it  stands  in 
the  Bible,  actually  includes  my  pardon,  then  it  is  clear,  that 
when  I believe  the  gospel,  I shall  also  believe  my  pardon 
as  a part  of  it,  and  thus  my  faith  will  receive  the  pardon. 
But  if  the  gospel  does  not  in  itself  contain  my  pardon,  how 
can  my  belief  of  the  gospel  be  a receiving  of  pardon  l” 
— Pp.  95-7. 

“ If  the  gospel  were,  that  God  only  loved  those  who 
should  believe  in  Christ,  and  that  Christ  died  only  for  those 
who  should  believe  in  his  sacrifice,  it  is  clear  that  such  a 
gospel  does  not  embrace  my  pardon,  nor  the  assurance  of 
God’s  love  to  me,  unless  I am  a believer ; and,  therefore, 
that  my  belief  in  such  a gospel  can  give  me  no  comfort, 
nor  peace,  until  I first  ascertain  that  I believe  in  Christ. 


V. 


‘ THE  UNCONDITIONAL  FREE  NESS  I 


379 


And  thus  my  belief  in  Christ  is  made  something  distinct 
from  a belief  in  the  gospel,  and  is  only  a prerequisite  con- 
dition in  order  to  my  drawing  comfort  from  the  gospel ; 
and  thus  also  pardon  and  the  love  of  God  are  made  rewards 
of  faith  in  Christ.  But  this  is  not  the  gospel  of  the  Bible, 
nor  the  view  of  faith  contained  in  the  Bible,  as  every  atten- 
tive reader  of  that  blessed  book  must  know.” — P.  99. 

“ A very  common  idea  of  the  object  of  the  gospel  is,  that 
it  is  to  show  how  men  may  obtain  'pardon;  whereas,  in 
truth,  its  object  is  to  show  how  pardon  for  men  has  been 
obtained , or  rather  to  show  how  God  has  taken  occasion, 
by  the  entrance  of  sin  into  the  world,  to  manifest  the  un- 
searchable riches  of  holy  compassion.  And  it  is  to  present 
this  most  important  truth  (as  I cannot  but  consider  it)  to 
some  who  may  not  have  thought  of  it  before,  that  I have 
published  this  book, — and  it  is  for  this  same  reason  that 
I have  chosen  to  depart  from  the  common  phraseology  on 
the  subject, — because  I have  found  the  common  phraseology 
liable  to  misinterpretation.  Thus  I have  observed,  that 
even  the  phrase  free  offer  of  pardon  is  so  interpreted,  that 
the  very  existence  of  the  pardon  is  made  to  depend  on  the 
acceptance  of  the  offer.  The  benefit  of  the  pardon  does 
most  assuredly  depend  on  its  being  accepted,  but  the  par- 
don itself  is  laid  up  in  Christ  Jesus,  and  depends  on  nothing 
but  the  unchangeable  character  of  God.” — Pp.  102-3. 

“ When  I consider  this  important  feature  of  the  first 
promise  (its  universality),  I cannot  help  thinking  that  the 
modern  commentators  on  prophecy  have  reason,  when  they 
say  that  the  expectation  of  the  restitution  of  all  things 
occupies  a much  less  space  in  the  common  announcements  of 
the  gospel,  or  in  the  thoughts  of  Christians,  than  it  ought  to 
do.  It  is  the  chief  feature  of  that  gospel  which  was  preached 
to  Adam,  and  it  is  bequeathed  to  the  church  in  the  last  words 
of  inspiration  as  an  enduring  consolation  and  expectation, 


380 


LETTERS  OF  THOMAS  ERSKINE. 


Arp. 


— “ Behold,  I come  quickly.”  The  general  statements  of 
the  gospel  in  our  days  relate  too  exclusively  to  what  is 
already  past,  and  to  the  individual  salvation  of  each  be- 
liever. Of  course,  it  is  impossible  altogether  to  separate 
the  doctrine  of  Christ’s  sacrifice  from  its  general  and  future 
results  ; but  these  results  seem  to  me  not  brought  forward 
by  preachers  as  they  are  in  the  Bible.  I do  not  speak  of 
the  detail  of  these  results,  nor  of  the  particular  fulfilment 
of  the  prophecies  which  relate  to  the  last  times,  because 
I do  not  feel  myself  qualified  to  speak  on  these  subjects; 
but  I speak  of  a fixed  and  longing  expectation,  of  the  sure 
and  fast  approaching  accomplishment  of  those  promises 
which  announce  the  final  triumph  of  the  Messiah,  the 
establishment  of  his  reign  upon  earth,  the  manifestation  of 
the  sons  of  God,  and  the  full  development  of  all  those 
high  privileges  which  arise  out  of  their  union  with  their 
divine  Head.  This  doctrine  appears  to  me  now  in  a very 
different  light  from  what  it  once  did.  If  the  selfishness 
of  individuality  be  really  one  of  the  chief  elements  in  the 
fall  of  man,  it  might  be  expected  that  the  divinely  bestowed 
medicine  for  sick  souls  should  contain  an  ingredient  spe- 
cially fitted  to  counteract  and  remove  it.  And  such  an  in- 
gredient I find  in  the  universality  of  the  declaration  and 
purpose  of  the  gospel,  which  must  necessarily  impress  its 
own  character  on  the  hope  of  every  one  who  rests  upon  it, 
— for  the  first  hope  which  any  man  can  arrive  at  with 
regard  to  his  own  personal  acceptance  with  God,  must  be 
drawn  from  the  great  general  manifestation  of  Divine  love 
directed  to  the  destruction  of  evil,  and  the  restoration  of 
the  ruined  race.  The  individual  drops  are  thus  merged  in 
the  ocean,  and  self  is  lost  in  the  ‘ liberty,  the  universality, 
the  impartiality  of  heaven.’  ” — Pp.  82-4. 

“ The  terms  in  which  the  Gospel  has  all  along  been  pro- 
claimed seem  to  me  to  involve  necessarily  a universal  and 


VI. 


EVANGELISTIC  LABOURS. 


381 


unconditional  forgiveness  of  sin.  . . In  short,  I am  led  to 
regard  the  pardon  of  the  gospel  as  another  name  for  holy 
compassion,  that  divine  attribute  for  the  manifestation  of 
which  I believe  this  world  was  created,  and  thus  a part  of 
the  unchangeable  character  of  God,  rather  than  a particular 
act.’— P.  92. 


No.  YI. — Page  163. 

mr.  erskine’s  evangelistic  labours. 

Mr.  Erskine  was  brought  up  as  an  Episcopalian,  and 
may  be  said  to  have  continued  so  all  his  life.  He  was 
ready,  however,  to  join  any  Church  in  which  he  received 
spiritual  benefit.  When  his  sister  married  Captain 
Paterson,  and  came  to  reside  at  Linlathen,  he  attended 
with  them  the  ministrations  of  the  Rev.  Mr.  Russell  at 
Dundee,  and  partook  of  the  Communion  in  the  Indepen- 
dent chapel  there.  In  Broughty-Ferry,  which  lay  much 
nearer  to  Linlathen,  there  was  a chapel,  built  originally  by 
the  Haldanes  as  one  of  their  missionary  stations.  It  was 
then  the  only  place  of  worship  in  the  village,  and  the  services 
in  it,  conducted  generally  by  laymen,  had  been  irregular, 
and  growing  more  infrequent.  Mr.  Erskine  bought  this 
chapel,  and  invited  ministers  of  different  Churches  to 
occupy  its  pulpit.  Occasionally  on  Sunday  evenings  he 
delivered  an  address  in  it  himself.  At  first  it  had  been 
chiefly,  if  not  exclusively,  in  the  morning  and  evening 
domestic  religious  services,  to  which  all  were  invited,  and 
which  many  from  the  neighbourhood  attended,  that  he  had 
addressed  a wider  circle  than  his  own  household.  “ The 
first  time  I saw  and  heard  him,”  Mrs.  Machar  tells  us  in  a 
letter  dated  February  2, 1877,  “ was,  I think,  in  the  summer 


382 


LETTERS  OF  THOMAS  ERSKINE. 


APP. 


of  1822,  when  he  was  living  for  some  time  at  Westhaven 
or  Carnoustie.  Several  friends  from  a distance  were  with 
him,  to  whom  his  instructions  had  been  blessed.  He  held 
morning  meetings  in  the  hall  of  the  hotel  in  which  he  was 
living,  to  which  all  were  welcome.  I remember  hearing 
him  several  times  there,  and  was  much  struck  with  the 
simplicity  and  earnestness  with  which  he  set  forth  the 
truth.  I remember  well  the  chapel  at  Broughty-Ferry 
before  it  was  in  Mr.  Erskine’s  possession.  Dr.  Dick  the 
philosopher  preached  in  it  for  some  time.  I remember 
hearing  a striking  sermon  from  Dr.  Chalmers  there,  and 
several  other  ministers  besides.  I give  an  extract  from  a 
letter  of  my  own,  written  in  November  1825,  soon  after 
we  came  to  the  neighbourhood  of  Linlathen.  6 Mina  and 
I have  been  two  nights  at  Linlathen  to  hear  Mr.  Erskine, 
who  lectures  every  Thursday  night  to  a considerable 
audience.  Although  a lay  preacher,  we  were  much 
delighted  with  his  teaching,  which  I think  cannot  fail  to 
make  a deep  impression.  I intend  to  go  as  often  as  I can.’ 
He  continued  these  lectures  in  the  old  and  new  hall  at 
Linlathen,  which  were  much  appreciated  by  the  people  of 
the  neighbourhood,  some  coming  from  a distance  of  several 
miles.  He  visited  also  in  the  families  around.  Where 
there  was  sickness,  or  sorrow,  or  spiritual  distress,  he  was 
always  ready  to  impart  spiritual  light,  to  comfort  the 
sorrowful,  to  sympathise  with  them  in  their  afflictions,  and 
to  extend  temporal  aid  wherever  it  was  required.  Many 
were  the  appeals  to  him  on  this  account,  and  none  were 
ever  made  in  vain.  In  the  summer  of  1826  he  went  to 
the  Continent,  which  was  a great  grief  to  many.  I do  not 
remember  him  at  Linlathen  again  till  September  1828, 
after  he  had  met  with  the  Rev.  Mr.  Campbell  of  Row  and 
Alexander  Scott,  with  both  of  whom  he  was  much  delighted. 
He  was  accompanied  by  the  latter,  who  remained  some 


VI. 


EVANGELISTIC  LABOURS. 


383 


time  at  Linlathen,  and  preached  in  Dundee,  and  several 
times  in  the  hall  at  Linlathen.  In  the  summer  of  1829 
he  went  with  all  the  family  to  Row,  where  he  held  meetings 
for  Scripture-reading  and  prayer  every  morning  in  his 
own  house.  A number  of  the  residents  and  strangers 
attended  daily.  In  1830  he  with  the  family  and  party 
spent  the  summer  at  Row,  or  in  the  vicinity.” 

During  these  eventful  summers  Mr.  Erskine  and  his 
family  attended  the  service  and  partook  of  the  Communion 
in  the  Established  Church.  His  personal  efforts  in  the 
way  of  co-operating  with  Mr.  Campbell  were  multiplied 
and  unceasing.  Morning  and  evening  at  family  prayers 
he  gave  a short  exposition,  listened  to  by  as  many  as 
could  obtain  entrance.  At  the  same  time,  as  he  tells 
Madame  de  Stael,  he  was  preaching  three  times  a day,  and 
often  more.  His  hopes  were  quenched  and  his  efforts 
modified  by  Mr.  Campbell’s  deposition.  On  his  return  to 
Linlathen  after  that  event,  excluded  from  the  communion 
of  the  Independent  church  at  Dundee,  and  often  preached 
against  from  the  pulpits  of  many  of  the  Established 
churches,  he  took  upon  himself  the  teaching  of  his  own 
household,  conducting  a forenoon  and  evening  service 
every  Sunday  in  the  hall  at  Linlathen,  open  to  all  disposed 
to  attend.  “I  remember,”  says  Mrs.  Machar,  “ being 
there  two  or  three  times  in  the  summer  of  1832.  As  I 
then  left  for  Canada,  I do  not  know  how  long  he  continued 
them.”  They  were  continued  till  he  left  for  the  Continent 
in  1840,  and  discontinued  after  his  return.  In  truth,  such 
methods  of  publicly  addressing  others  as  a quickened  zeal 
and  a kindling  hope  led  him  for  a season  to  adopt,  were 
not  congenial  to  his  shrinking  and  sensitive  nature. 

He  had  a friend  to  whom  he  was  tenderly  attached,  and 
with  whom  he  had  much  in  common,  who  in  this  respect 
was  otherwise  constituted.  Henry  Wight  was  like  himself  a 


384 


LETTERS  OF  THOMAS  ERSKINE. 


APP. 


gentleman  by  birth,  and  had  been  an  advocate  by  profes- 
sion, who  had  thrown  up  all  secular  pursuits  to  devote 
himself  to  the  service  of  the  Cross.  Like  Mr.  Erskine,  he 
too  had  been  deeply  affected  by  the  Row  teaching,  and  had 
for  a time  believed  in  the  spiritual  gifts.  His  robuster 
build  and  firmer  fibre  had  carried  him  safely  and  pros- 
perously into  the  most  forward  kinds  of  Christian  activity, 
till  he  became  “ the  best,  indeed  the  only  good,  street 
preacher  we  have  ever  heard.”1  Largely  and  successfully 
engaged  in  evangelistic  labours,  Mr.  Wight  invited  Mr. 
Erskine’s  co-operation.  It  was  to  this  invitation  that  the 
following  reply  was  given  : — 

“ Linlathen,  14^/t  May  1833. 

“ My  dear  Brother, — I was  thankful  for  the  love  of 
your  letter.  I believe,  as  you  say,  that  active  labour  is 
profitable  to  the  soul,  and  yet  I am  sure  that  there  is  a 
great  danger  on  that  side  also.  Whilst  we  labour,  having 
constant  communion  with  God  in  our  labour,  so  that  it  is 
not  we  that  work,  but  the  Spirit  in  us,  our  labour  is 
profitable  indeed  and  blessed  indeed;  but  when  we  do 
things  for  God  instead  of  doing  them  by  the  Spirit  of  God, 
it  is  a different  matter.  There  is  a risk  of  substituting 
activity  in  working  for  the  life  of  faith ; there  is  the  risk 
of  seething  the  kid  in  its  mother’s  milk — that  is,  of  offering 
up  the  sacrifice  of  the  flesh,  not  in  water  nor  in  fire,  the 
two  emblems  of  the  Spirit,  but  in  the  mother’s  milk, 
another  form  of  the  very  flesh  which  is  offered  up.  I am 
much  struck  with  the  number  of  conversions  that  I hear 
of  under  your  preaching,  my  dear  brother.  Surely  there 
is  a great  blessing  accompanying  you.  I should  be  very 

1 See  the  preface  to  the  Memoir  of  Henry  Wight,  by  Dr.  John  Brown, 
in  which  that  fine  delineator  of  character  has  sketched  the  leading 
features  of  one  of  the  kindliest,  manliest,  most  devoted  evangelists  of  his 
day. 


VII. 


‘ THE  BRAZEN  SERPENT ’ 


385 


much  obliged  to  you,  when  you  have  leisure,  if  you  could 
write  me  an  account  of  any  marked  cases.  I need  much 
to  be  stirred  up ; I have  great  deadness  in  myself,  and  the 
deadness  all  around  is  most  fearful.  The  Lord  is  laying 
sickness  at  present  upon  many,  and  some  seem  to  be  opening 
their  ears  to  the  voice ; but  in  general  they  can  hear  of  the 
great  things  of  God's  love  and  of  God's  judgment  with  the 
most  awful  unconcern.  A sister  of  Theophilus  Methven 
died  here  in  the  Lord  a few  days  ago.  4 The  sacrifices  of 
God  are  a broken  spirit ; a broken  and  a contrite  heart, 
0 God,  thou  wilt  not  despise.'  The  way  in  which  we  are 
called  to  walk  is  Christ  crucified,  a blood-sprinkled  way, 
and  they  who  walk  in  it  drop  out  their  own  blood,  drop  by 
drop,  for  the  joy  set  before  them.  Give  my  affectionate 
regards  to  your  wife  ; all  here  who  know  you  both  send 
their  love. — Yours  affectionately,  T.  Erskine." 


1ST o.  VII. — Page  183. 

EXTRACTS  FROM  “ THE  BRAZEN  SERPENT,"  WITH  OPINION 
OF  M.  YINET. 

In  a letter  written  by  Monsieur  Vinet  to  Mr.  Erskine  in 
1844,  he  says  : — “ Laissez-moi  vous  dire  combien  je  dois  a 
un  livre  qui  vient  de  vous,  quoique  vous  ne  me  l’ayez  pas 
envoys  : ‘ The  Brazen  Serpent.  (Le  serpent  d'airain.) ' Que 
de  choses  qu’il  me  semble  avoir  toujours  pens^es.  Oh  ! s’il 
m'6tait  donn6  de  sentir  avec  vous  comme  il  m'a  6t6  donn6 
de  penser  avec  vous  !" 

The  following  extracts,  from  the  second  edition,  are 
given  as  illustrative  of  the  testimonies  of  Mr.  Maurice  and 
M.  Vinet : — 

2 B 


386 


LETTERS  OF  THOMAS  ERSK1NE . 


APP. 


“ But  why  was  this  suffering  of  our  nature  in  the  person 
of  Jesus  needful  ? It  was  a fallen  nature ; a nature  which 
had  fallen  by  sin,  and  which,  in  consequence  of  this,  lay 
under  condemnation.  He  came  into  it  as  a new  head,  that 
He  might  take  it  out  of  the  fall,  and  redeem  it  from  sin, 
and  lift  it  up  to  God ; and  this  could  be  effected  only  by 
His  bearing  the  condemnation,  and  thus  manifesting,  through 
sorrow  and  death,  the  character  of  God,  and  the  character 
of  man’s  rebellion;  manifesting  God’s  abhorrence  of  sin, 
and  the  full  sympathy  of  the  new  Head  of  the  nature  in 
that  abhorrence,  and  thus  eating  out  the  taint  of  the  fall, 
and  making  honourable  way  for  the  inpouring  of  the  new 
life  into  the  rebellious  body.  . . . 

“ When  we  ask,  What  is  the  meaning  of  the  sufferings  of 
Christ ; or  in  what  way  did  those  sufferings  tend  to  accom- 
plish the  purposes  for  which  he  had  left  the  bosom  of  the 
Father,  and  came  to  this  world  ? we  ask  a question  which,  in 
its  bearings,  involves  the  whole  character  and  purposes  of 
God,  and  the  whole  character  and  prospects  of  man.  If  this 
question  were  put  to  many  persons,  we  should  probably  get 
various  answers.  One  answer  that  would  be  pretty  gener- 
ally given  to  this  question  is,  ‘ that  He  came  to  save  sinners, 
and  that  He  could  accomplish  this  only  by  suffering  in  their 
stead  the  punishment  due  to  their  sin,  because  thus  only 
their  salvation  could  be  reconciled  with  divine  justice,  and 
thus  only  could  it  become  a righteous  thing  with  God  to 
remit  the  punishment  of  the  real  offenders.  In  this  way 
both  the  justice  of  God  and  His  love  were  magnified.  His 
justice,  in  demanding  the  full  penalty  of  the  law ; and  his 
love,  in  providing  a substitute  to  stand  in  the  place  of  the 
real  offenders,  and  bear  that  for  them  which  would  have 
overwhelmed  them  in  everlasting  perdition,  if  they  had  been 
obliged  to  bear  it  themselves.’  I believe  that  the  Spirit  of 
God  has  made  this  view  of  the  atonement  spirit  and  life  to 


VII. 


4 THE  BRAZEN  SERPENT: 


387 


many  souls — and  yet  I believe  that,  with  some  truth  in  it, 
it  is  a very  defective  view,  to  say  the  least  of  it. 

“ This  view  of  the  atonement,  which  is  generally  known 
by  the  name  of  the  doctrine  of  Christ’s  substitution,  has,  I 
know,  been  held  by  many  living  members  of  His  body — 
and  yet  I believe  that,  with  some  truth  in  it,  it  contains 
much  dangerous  error.  In  the  first  place,  I may  observe, 
that  it  would  not  be  considered  justice  in  an  earthly  judge, 
were  he  to  accept  the  offered  sufferings  of  an  innocent  per- 
son as  a satisfaction  for  the  lawful  punishment  of  a guilty 
person.  And  as  the  work  of  Christ  was  wrought  to  declare 
and  make  manifest  the  righteousness  of  God,  not  only  to 
powers  and  principalities  in  heavenly  places,  but  to  men, 
to  the  minds  and  consciences  of  men — it  is  not  credible 
that  that  work  should  contain  a manifestation  really  opposed 
to  their  minds  and  consciences.  Let  me  here  entreat  of  my 
reader  to  be  patient  and  not  to  misunderstand  me,  nor  to 
suppose  that,  by  using  this  language,  I do  at  all  mean  to 
deny  or  bring  into  doubt  the  blessed  truth,  that  Christ 
tasted  death  for  every  man, — for  verily  and  indeed  I believe 
that  Christ  did  taste  death  for  every  man,  and  that,  too,  in 
a far  deeper  and  truer  sense  than  is  taught  by  the  doctrine 
of  substitution  in  its  ordinary  acceptation.  The  humanly 
devised  doctrine  of  substitution  has  come  in  place  of,  and 
has  cast  out  the  true  doctrine  of  the  headship  of  Christ, 
which  is  the  large,  and  glorious,  and  true  explanation  of 
those  passages  of  Scripture  which  are  commonly  interpreted 
as  teaching  substitution.  Christ  died  for  every  man,  as 
the  head  of  every  man — not  by  any  fiction  of  law,  not  in 
a conventional  way, — but  in  reality  as  the  head  of  the 
whole  mass  of  the  human  nature,  which,  although  composed 
of  many  members,  is  one  thing, — one  body, — in  every  part 
of  which  the  head  is  truly  present. 

“ If  my  right  hand  had  committed  murder,  and  my  left 


388 


LETTERS  OF  THOMAS  ERSKINE . 


APP. 


hand  had  committed  theft,  and  my  feet  had  been  swift  to 
shed  blood, — were  I to  suffer  beheading  for  these  offences, 
no  one  would  say  that  my  head  had  been  the  substitute 
for  my  hands  and  my  feet.  And  although,  in  this  case,  it 
be  true,  that  the  planning  head  is  the  real  offender,  and 
therefore  is  the  proper  sufferer,  yet  the  force  of  the  com- 
parison is  not  thereby  destroyed,  for  even  if  these  members 
were  capable  of  independent  action,  they  would  be  punished 
in  the  punishment  of  the  head,  because  they  are  all  really 
contained  in  the  head,  in  virtue  of  its  being  the  root  of 
that  system  of  nerves  which,  by  pervading  them  all,  does 
in  fact  sustain  them  all.  . . . 

“ And  secondly , he  did  not  suffer  the  punishment  of  sin,  as 
the  doctrine  of  substitution  supposes,  to  dispense  with  our 
suffering  it,  but  to  change  the  character  of  out  suffering, 
from  an  unsanetified  and  unsanctifying  suffering,  into  a 
sanctified  and  sanctifying  suffering.  And  thus,  when  our 
Lord  himself  speaks  to  the  disciples  about  His  cross  and 
sufferings,  He  uniformly  calls  upon  them  to  take  up  their 
cross  and  follow  Him,  by  the  same  road  of  suffering.  This 
connection  is  marked  through  all  the  Evangelists,  and  must 
therefore  be  a designed  connection. — See  Matt.  xvi.  21-25; 
Mark  viii.  31-35;  Luke  ix.  22-24;  John  xii.  23-26. 
And  Paul  desires  fellowship  in  Christ's  sufferings,  and  con- 
formity with  His  death.  The  substance  of  all  these  pas- 
sages proves  that  the  substitution  of  Christ  did  not  con- 
sist in  this,  that  He  did  or  suffered  something  instead  of 
men,  so  as  to  save  them  from  doing  or  suffering  it  for  them- 
selves. And  this  agrees  with  the  obvious  fact,  that  Christ’s 
death  does  not  save  the  believer  from  dying  a natural  death, 
nor  does  His  sorrow  save  the  believer  from  sorrowing.  On 
the  contrary,  the  believer  dies ; and  moreover,  dies  daily, 
in  consequence  of  and  in  proportion  to  his  faith.  What 
Christ  did  for  us,  was  done  for  us  in  a sense  and  with  a 


VII. 


‘ THE  BRAZEN  SERPENT: 


389 


view  very  different  from  that  of  saving  us  from  doing  it 
ourselves.  He  fulfilled  the  law,  for  instance,  certainly  not 
with  the  view  of  saving  us  from  fulfilling  it,  but,  on 
the  contrary,  with  the  very  view  of  enabling  us  to  fulfil  it. 
For  the  salvation  of  Christ  consists  mainly  in  ‘ writing  the 
law  upon  our  hearts/ — and  He  made  Himself  a sin-offering, 
‘ that  the  righteousness  of  the  law  might  be  fulfilled  in  us, 
who  walk  not  after  the  flesh,  but  after  the  Spirit/ 

“ When,  therefore,  it  is  said  that  Christ  did  or  does  things 
for  us,  it  is  not  meant  that  He  did  or  does  them  as  our  sub- 
stitute, but  as  our  head.  He  does  them  for  us,  as  a root 
does  things  for  the  branches, — or  as  a head  or  heart  does 
things  for  the  body.  . . . 

“ But  if  Jesus  did  not  suffer  punishment  to  dispense  with 
our  suffering  it,  what  has  He  accomplished  for  us  by  suffering 
for  us  ? Take  this  answer  in  the  meantime.  Sin  can  only 
be  burned  out  of  our  nature,  by  our  sense  of  its  misery, 
and  by  our  acquiescence  in  the  righteousness  of  that  misery 
— which  acquiescence  we  can  never  truly  give,  until  we  see 
the  holy  love  of  God  resting  upon  us,  and  manifesting  itself 
in  the  law  against  which  we  have  sinned,  and  in  the  misery 
which  is  inflicted  upon  us  through  our  sin,  and  on  account 
of  our  sin.  But  holy  love  is  a thing  which  our  natural  life 
is  incapable  of  seeing;  for  our  natural  life  is  consciously 
under  the  condemnation  of  sin,  and  is  bearing  its  punish- 
ment, and  it  cannot  draw  near  to  God,  or  look  on  God ; 
for  its  condemnation  implies  and  contains  a separation 
from  God — it  therefore  cannot  know  love,  or  see  love, 
because  God  is  love — the  natural  life,  in  truth,  is  the  carnal 
mind,  which  is  enmity  against  God.  And  thus,  while  we 
continue  to  live  in  this  natural  life,  and  to  see  things  in  its 
light,  we  can  see  nothing  in  the  punishment  of  sin  but  what 
increases  our  fear,  and  enmity,  and  opposedness  to  God. 
And  thus  punishment  acts  as  a poison  until  we  see  it  by 


390 


LETTERS  OF  THOMAS  ERSKINE. 


APP. 


the  light  of  another  life — an  uncondemned  life — which  has 
freedom  of  access  to  God,  and  which  can  see  His  love. 
Now,  this  is  the  great  thing  which  Christ  has  accomplished 
by  suffering  for  us ; He  has  become  a head  of  new  and  un- 
condemned life  to  every  man,  in  the  light  of  which  we  may 
see  God’s  love  in  the  law  and  in  the  punishment,  and  may 
thus  suffer  to  the  glory  of  God,  and  draw  out  from  the  suf- 
fering that  blessing  which  is  contained  in  it.  . . . 

“ The  work  of  Christ  is  thus  the  source  of  life.  It  was 
a work  which  no  creature  could  have  done — a work  which 
none  but  He  could  have  done — a work  without  which  no 
man  could  have  been  saved — a work,  to  attempt  to  do  which, 
or  to  add  to  which,  is  to  crucify  the  Son  of  God  afresh,  and 
without  which  no  man  ever  did  or  ever  could  have  done 
any  of  those  things  which  his  leader  and  head  and  God 
calls  on  him  to  do,  or  indeed  ever  could  reasonably  have 
been  called  on  to  do  them.  It  was  the  great  work  of 
atonement,  on  the  credit  of  which,  before  it  was  accom- 
plished, and  through  the  channel  of  which,  since  it  has 
been  accomplished,  the  love  of  God,  in  the  form  of  favour 
and  forgiveness  and  the  gift  of  the  Spirit  enabling  man  to 
glorify  God,  has  been  given  to  every  human  being.” — 
Pp.  34-58. 

“ With  reference  to  what  is  written  in  the  2d  chapter  of 
this  book  on  the  subject  of  substitution,  let  me  beg  the 
reader’s  attention  to  a few  lines  more.  In  the  first  place, 
substitution  is  not  a Bible  word,  but  I do  not  wish  to  con- 
tend either  for  or  against  words ; I wish  to  contend  for  the 
truth  of  God, — and  if  ever  I have  unnecessarily  jarred 
against  the  feelings  of  any  child  of  God,  by  my  use  of  words, 
I grieve  for  it  as  a sin.  But  I am  satisfied  that  I have  not 
been  guilty  of  this  sin,  in  objecting  to  the  word  substitution 
as  characterising  the  relation  in  which  Christ  stood  to  us 
in  His  sufferings,  because  I am  satisfied  that  there  is  a dan- 


VI 


4 THE  ' BRAZEN  SERPENT: 


391 


gerous  error  connected  with  the  word.  Substitution  always 
supposes  that  the  person  suffering  in  the  place  of  another 
is  quite  distinct  from  that  other,  and  quite  free  from  all 
righteous  liability  to  the  doom  under  which  that  other  is 
sentenced  to  suffer.  This  is,  I believe,  the  idea  generally 
associated  with  substitution, — and  it  is  as  conveying  this 
idea,  that  I object  to  the  word,  for  this  idea  really  controverts 
the  true  humanity  of  our  Lord  Jesus  Christ.  For  though, 
whilst  He  was  yet  in  the  bosom  of  the  Father,  before  He 
took  our  nature,  He  was  free  from  all  liability  of  suffering, 
and  was  under  no  call  to  suffer  for  men,  except  the  impor- 
tunate call  of  His  own  everlasting  love,  yet  after  He  took 
our  nature,  and  became  the  man  Jesus  Christ — He  actually 
stood  Himself  within  the  righteous  liability  of  suffering, 
not  indeed  on  account  of  any  flaw  in  His  spotless  holiness, 
but  as  a participator  of  that  flesh  which  lay  under  the  sen- 
tence of  sorrow  and  death,  and  being  now  engulfed  in  the 
horrible  pit  along  with  all  the  others,  He  could  only  deliver 
them,  by  being  first  delivered  Himself,  and  thus  opening  a 
passage  for  them  to  follow  him  by ; as  a man  who  casts 
himself  into  an  enclosed  dungeon  which  has  no  outlet  in 
order  to  save  a number  of  others  whom  he  sees  immured 
there,  and  when  he  is  in,  forces  a passage  through  the  wall, 
by  dashing  himself  against  it,  to  the  great  injury  of  his  per- 
son. His  coming  into  the  dungeon  is  a voluntary  act,  but 
after  he  is  there,  he  is  liable  to  the  discomforts  of  the  dun- 
geon by  necessity,  until  he  breaks  through.  This  is  one 
man  suffering  for  others,  but  it  is  not  substitution.” — 
P.  263. 


392 


LETTERS  OF  THOMAS  ER SHINE. 


APP. 


No.  VIII. — Page  185. 

THE  SPEAKING  WITH  TONGUES. 

The  speaking  with  tongues  appears  to  have  impressed 
Mr.  Erskine  and  Edward  Irving  in  the  same  manner 
and  to  the  same  effect.  “ The  languages/7  says  Mr. 
Erskine,  reporting  their  effect  upon  his  ear,  “are  dis- 
tinct, well-inflected,  well-compacted  languages;  they  are 
not  random  collections  of  sounds;  they  are  composed  of 
words  of  various  length,  with  the  natural  variety,  and 
yet  possessing  that  commonness  of  character  which  marks 
them  to  be  one  distinct  language.  I have  heard  many 
people  speak  gibberish,  but  this  is  not  gibberish,  it  is  de- 
cidedly well- compacted  language.”  “The  whole  utterance/7 
says  Mr.  Irving,  “ from  the  beginning  to  the  ending  of  it, 
is  with  a power  and  strength  and  fulness,  and  sometimes 
rapidity  of  voice,  altogether  different  from  that  of  the  per- 
son’s ordinary  utterance  in  any  mood ; and  I would  say, 
both  in  its  form  and  in  its  effects  upon  a simple  mind  quite 
supernatural.  There  is  a power  in  the  voice  to  thrill  the 
heart  and  overawe  the  spirit,  after  a manner  which  I have 
never  felt.  There  is  a march,  and  a majesty,  and  a sus- 
tained grandeur  in  the  voice,  especially  of  those  who  pro- 
phesy, which  I have  never  heard  even  a resemblance  to, 
except  now  and  then  in  the  sublimest  and  most  impassioned 
moods  of  Mrs.  Siddons  and  Miss  O’Neil.  It  is  a mere 
abandonment  of  all  truth  to  call  it  screaming  or  crying ; it 
is  the  most  majestic  and  divine  utterance  which  I have  ever 
heard,  some  parts  of  which  I never  heard  equalled,  and  no 
part  of  it  surpassed,  by  the  finest  execution  of  genius  and 
art  exhibited  at  the  oratorios  in  the  concerts  of  ancient 
music.”  A third  witness,  who  tells  us  that  he  had  many 
opportunities  of  seeing  the  gift  exercised,  says,  “ The  exhi- 
bition of  the  gift  transcends  all  power  of  description ; no 


IX. 


IDEA  OF  THE  CHURCH 


393 


description  can  convey  an  idea  of  the  reality.  ...  A pre- 
vious silence  and  an  extraordinary  change  of  countenance 
will  generally  intimate  to  others  its  approach,  and  it  will 
then  occur  that  they  will  clutch  the  nearest  friend  by  the 
hand  with  an  iron  grasp,  and  speak  out  in  the  tongue,  part 
of  the  time  perhaps  with  the  eyes  closed,  and  then  opened 
with  the  most  intensely  searching  and  fixed  look.  . . . The 
deportment  of  the  speaker  is  extraordinary  in  the  last  de- 
gree ; the  countenance  receives  a dignity  and  a ravishment 
of  expression  superhuman  ; all  traces  of  a self-agent  are  fled 
from  the  features;  the  tone  of  voice  is  quite  unearthly.  You 
stand  in  the  immediate  presence  of  God.”1  Mr.  M'Kerrell 
wrote  down  some  of  the  utterances,  of  which  the  following 
are  specimens  : — “ 0 Pinitos,  Elelastino  Halimangotos  Dan- 
tita,  Hampooteni,  Farimi,  Aristos  Ekampros.” 

Mr.  Robertson  has  also  given  us  some  specimens,  one 
of  which,  being  an  unbeliever,  he  somewhat  irreverently 
turned  into  a stanza  running  thus  : — 

“ Hey  amei  hassan  alia  do 
Hoc  alors  leore 
Has  heo  massan  amor  ho 
Ti  prov  his  aso  me. 

Chorus — Hey  ho,  ammei  ammei.” 

At  the  close  of  Mr.  Robertson’s  volume,  “ A Vindication 
of  the  Religion  of  the  Land,”  will  also  be  found  a fac- 
simile of  the  characters  written  “ like  lightning  ” by  Mary 
Campbell. 

No.  IX. — Page  211. 

IDEA  OF  THE  CHURCH. 

“ A CHURCH  is  ‘God  manifest  in  flesh’  of  man, — the 
mind  of  God  shown  forth  in  the  willing,  conscious  acquies- 

1 An  Apology  for  the  Gift  of  Tongues,  by  Archibald  M‘Kerrell,  Esq. 
(Greenock,  1831),  pp.  10,  11. 


394 


LETTERS  OF  THOMAS  ERSK1NE. 


APP. 


cence  and  co-operation  of  men, — a body  of  men  of  whom 
may  be  said  that  which  John  testified  of  Jesus,  ‘The  only 
begotten  Son  which  is  in  the  bosom  of  the  Father,  He  hath 
declared  him.’ 

“God  is  light;  Jesus,  God  manifested  in  flesh,  was  the 
light  of  the  world ; because  He  showed  or  declared  God's 
light  to  the  world  ; and  the  very  essence  of  the  church  is 
the  continuation  of  the  same  showing  forth  of  light  by  the 
indwelling  of  Jesus  in  His  members.  If  there  were  only 
one  man  in  the  world  who  knew  God,  or  who  had  God’s 
light  in  him,  that  man  would  be  the  church  of  the  living 
God  on  earth,  joined  by  the  one  Spirit  to  the  church  above, 
and  his  business  and  delight  would  be  in  everything  to 
show  God’s  light, — in  every  thought,  word,  and  deed, — to 
God  Himself,  to  men,  angels,  devils ; and  therefore  to  be 
watchful,  to  be  continually  receiving  out  from  the  fountain, 
and  guarding  against  everything  which  would  hinder  that 
continual  receiving,  and  so  prevent  the  giving  out  of  light. 
If  there  were  two  men  who  knew  God,  and  had  this  light 
in  their  hearts,  they  would  be  the  church,  and  they  would 
mutually  aid  each  other  in  their  common  office  of  ‘ showing 
forth  God ; ’ they  would  learn  to  watch  for  each  other’s 
souls ; and  where  the  one  was  weak  and  the  other  strong, 
where  the  one  was  ignorant  and  the  other  instructed,  so 
to  order  matters  that  he  who  had  much  should  have  no- 
thing over,  and  he  who  had  little  should  have  no  lack,  to 
the  end  that  God  might  be  declared  in  their  relation  to 
each  other,  and  to  the  world  around  them.  The  Spirit  of 
Christ  is  one  Spirit,  but  it  was  only  in  its  fulness  in  Jesus, 
in  the  members  it  appears  in  parts,  and  yet  parts  of  the 
same  Spirit ; as  the  number  of  the  persons  in  whom  it 
dwells  increases,  the  variety  of  the  parts  or  gifts  will  be 
more  apparent,  and  the  exercise  of  spiritual  discernment 
and  love  in  recognising  the  gift  of  each,  and  yielding  its 


IX. 


IDEA  OF  THE  CHURCH 


395 


right  place  to  each  gift,  will  be  proportionally  increased. 
He  that  has  the  gift  of  teaching  (of  course  I don't  mean 
human  talent)  in  the  Spirit  will  be  recognised  as  a teacher, 
and  he  whose  heart  is  filled  most  with  the  Shepherd's  love 
and  authority  will  be  recognised  as  the  one  to  whom 
Jesus  says,  4 Feed  my  sheep ; feed  my  lambs.'  Thus  the 
church  will  grow  from  the  inside,  and  not  from  the  out. 
The  actual  presence  of  the  gift  will  be  recognised  as  the 
ordinance,  and  thus  Christ  Himself,  and  not  merely  His 
appointment,  will  be  met  in  the  ordinance.  The  Spirit  of 
Christ  manifested  in  a particular  gift,  and  derived  by  the 
spiritual  understanding,  seems  to  constitute  the  ordinances 
of  the  Christian  church,  and  so  there  are  rules  given  for 
the  choice  of  fit  persons  to  fill  the  different  offices  (James 
iii.  1,  2 ; 1 Tim.  iii. ; Titus  i.  5-9),  which  rules  commend 
themselves  to  the  conscience.  Matt.  xx.  20-23  seems  to 
belong  to  this  same  principle. 

44  According  to  the  law  of  Moses,  which  was  the  dispen- 
sation of  angels  or  messengers,  the  lineal  descendant  of 
Aaron  was  the  high  priest,  and  the  other  priests  were 
likewise  determined  by  the  rule  of  blood , and  the  people 
were  called  on  to  recognise  them  as  such,  whether  they 
recognised  the  Spirit  of  God  in  them  or  not,  for  it  was  not 
God’s  Spirit  in  them,  but  God's  authority  appointing  them, 
which  constituted  their  ordination,  and  it  was  the  duty  of  the 
Jews  to  acknowledge  this  ordination,  and  the  blessing  of  God 
doubtless  rewarded  obedience.  This  system  of  ordination 
formed  a part  of  the  patterns  of  the  heavenly  things  as  much  as 
the  nailing  together  the  curtains.  It  was  all  made  from  the 
outside  ; it  was  like  a tree  made  by  a carpenter.  But  this 
was  only  the  pattern  of  the  Christian  church,  the  true 
heavenly  thing.  In  Christianity  the  outward  form  is  to 
grow  from  the  inside . The  one  Spirit  in  the  body  is  that 
out  of  which  the  order  of  the  body  proceeds,  and  that  one 


396  LETTERS  OF  THOMAS  ERSKINE.  app. 

Spirit  acts  through  the  renewed  will  and  understanding  of 
men,  so  that  the  order  proceeds  according  to  light  and  dis- 
cernment consciously  felt  through  the  body,  which  is  com- 
posed of  the  children  of  light.  The  ordination  in  the 
Christian  church  is  one  with  the  ordination  of  Christ 
Himself,  who  was  raised  to  the  lordship  of  men  and  the 
lordship  of  the  universe,  not  in  virtue  of  an  arbitrary 
appointment  like  Aaron,  but  because  He  was  essentially 
qualified  for  them.  He  was  in  fact  so  much  better  than 
the  angels  (the  ordinances  of  the  Mosaic  dispensation),  as 
He  hath  by  inheritance  obtained  a more  excellent  name 
than  they.  This  dignity  was  not  conventional,  neither 
were  His  priesthood  or  sacrifice ; they  were  all  verities  and 
realities  in  the  eternal  nature  of  things,  and  the  ordination 
of  the  various  members  of  His  body  is  as  much  a verity  and 
reality,  being  the  varied  manifestation  of  his  Spirit  actually 
in  the  members,  and  recognised  by  the  other  members  in 
the  divine  light  of  which  they  are  partakers. 

“ The  appointment  of  a man  to  an  office  in  the  church, 
by  an  utterance  of  the  Spirit,  and  not  by  a discernment 
of  his  gift,  seems  to  me  to  be  a departure  from  the  prin- 
ciple of  the  Scripture  quoted  above,  and  also  from  the 
whole  meaning  of  the  dispensation  of  God  manifested  in 
the  flesh,  which  calls  man  to  be  a partaker  of  God’s  light, 
and  not  merely  to  be  obedient  to  a voice,  though  attested 
as  His.  The  true  oneness  of  the  Body  arises  from  and 
consists  in  the  oneness  of  the  Spirit,  that  is  in  each  member 
having  the  Spirit  of  Christ  consciously,  and  thus  being 
bound  to  all  the  rest  in  the  oneness  of  life,  as  well  as  of 
love.  It  cannot  consist  in  any  putting  together  of  parts. 
And  the  one  life  which  circulates  through  the  body  from 
Jesus  the  head  and  heart,  carries  light  and  strength  to 
each  member,  which  will  be  consciously  recognised  as  the 
light  and  strength  of  Jesus  although  passing  through  other 


IX. 


IDEA  OF  THE  CHURCH. 


397 


members  to  them.  As  in  the  natural  body,  it  is  not  that 
the  eye  sees  a thing  and  tells  it  to  the  other  members,  but 
light  is  consciously  let  into  the  body  through  the  eye ; the 
other  members  use  the  eye  for  this  end,  and  the  ordinance 
of  the  eye  in  like  manner  consists  in  its  real  gift  and  not 
in  an  office. 

“God  manifested  in  flesh  is  the  definition  of  the  church, 
and  in  this  the  ordinances  of  the  church  differ  from  the 
ordinances  of  the  world.  I may  have  had  a bad  father 
and  a bad  magistrate,  but  still  they  are  God’s  ordinances 
to  me,  though  He  is  not  manifested  in  them,  and  I shall 
find  His  righteousness  in  their  unrighteousness.  But  I 
cannot  admit  the  ordinance  of  a teacher  in  the  church 
when  God  is  not  manifested  in  him , when  I do  not  con- 
sciously meet  God  in  him  teaching  me.  It  is  not  enough 
that  I know  him  to  be  of  God’s  appointment  to  tell  me 
things  from  God, — that  is  returning  to  the  dispensation  of 
angels ; the  dispensation  of  the  Son  has  this  in  its  character, 
‘ they  shall  be  all  taught  of  God,’  not  taught  by  one  com- 
missioned by  God,  but  by  God.  ‘ My  sheep  know  me,  as  I 
know  the  Father,’ — in  the  same  way  of  knowledge. , by  mutual 
understanding,  ‘ I count  you  no  more  servants,  but  friends, 
for  the  servant  knoweth  not  what  his  lord  doeth,’  he  only 
receiveth  his  orders. 

“ I feel  the  sin  and  the  misery  of  Individuality,  and  I 
have  received  the  truth  of  Christ  in  our  flesh  as  the  gift  of 
the  one  heart  of  God  to  the  whole  human  race,  which  would 
bless  men  by  uniting  them  all  in  God.  I feel  also  the 
blessing  of  mutual  dependence  in  exercising  true  love  and 
humility,  whilst  we  receive  out  of  God  through  the  channel 
of  the  brethren.  But  when  we  see  and  feel  selfish  in- 
dividuality and  want  of  love  and  humility,  where  is  the 
remedy  1 Surely  in  the  Spirit,  and  not  in  the  putting  together 
of  things  without  the  Spirit.  Surely  the  way  to  invite  back 


398 


LETTERS  OF  THOMAS  £R  SHINE. 


APP* 


the  grieved  Spirit  of  our  God  is  to  take  no  step  without 
Him,  and  to  cease  our  resistance  of  Him.  When  the  Holy 
Spirit  first  fell  on  the  Gentiles  in  the  house  of  Cornelius, 
Peter  simply  declared  Jesus  to  them.  He  did  not  speak  a 
single  word  about  framework.  The  same  in  the  history  of 
the  pouring  out  of  the  Spirit  on  the  Ephesian  disciples 
(Acts  xix.)  Their  receiving  Jesus  as  their  Lord  was  their 
preparation  for  the  baptism  of  the  Holy  Ghost.  In  fact, 
what  is  the  true  receiving  of  Jesus  but  the  receiving  of 
the  baptism  of  the  Holy  Ghost  ? I feel  that  what  I have 
written  here  about  a church  is  substantially  true  according 
to  the  Scriptures,  and  according  to  the  spirit  of  the  dispen- 
sation of  Christ,  and  inasmuch  as  I find  Mr.  Irving  and 
the  church  in  London  going  on  directly  opposite  princi- 
ples, I cannot  but  consider  them  as  going  in  opposition  to 
the  revealed  will  of  God.  The  whole  ceremony  of  their 
church  is  founded  on  utterances  in  the  Spirit.  The  office- 
bearers and  movements  of  the  church,  and  their  inter- 
pretation of  Scripture,  have  all  this  same  authority,  are  all 
delivered  in  this  way.  This  is  not  according  to  the  dis- 
pensation of  God  manifest  in  the  flesh,  as  far  as  I can  un- 
derstand it.  The  utterances  might  as  well  come  out  of  a 
cloud  as  out  of  human  lips.  God  manifest  in  flesh  is  God's 
mind  consciously  and  willingly  received  into  the  soul  of  a 
man,  and  so  making  the  man  partaker  of  God's  nature,  and 
the  confidant  of  God’s  plans.  Faith  cometh  by  hearing, 
even  hearing  that  word  which  is  nigh  us,  in  our  mouth  and 
hearts  (Rom.  x.  1 7,  1 8).  It  doth  not  come  by  hearing  an 
outward  voice,  without  that  attestation.  But  they  also 
deny  that  a man  can  know  the  mind  of  God  out  of  their 
church,  or  that  he  can  meet  with  Jesus  or  know  His  light 
out  of  their  church.  I know  that  is  not  true,  and  if  it 
were  true,  no  man  could  enter  their  church  in  God’s  light ; 
he  would  be  obliged  to  take  that  step  at  a venture. 


IX. 


IDEA  OF  THE  CHURCH 


399 


“ Their  ordinances  are  all  from  the  outside,  not  from  the 
inside,  and  they  (the  ordained  persons)  are  considered  to 
receive  the  word  from  God,  and  to  deliver  it  to  the  people 
on  the  credit  and  ground  of  their  ordination,  so  that  the 
people  are  not  taught  by  God,  but  by  God’s  commissioned 
and  attested  agent.  This  does  indeed  appear  to  me  an 
establishing  of  the  dispensation  of  angels  and  a fixing  of 
the  veil  on  the  heart  when  J esus  is  read.  I cannot  under- 
stand a oneness  such  as  this  is,  consisting  in  submission  to 
ordinances,  and  not  in  standing  in  the  common  light  of 
God  concerning  all  things,  compared  to  the  oneness  between 
the  Father  and  the  Son. 

“I  do  not  like  to  speak  about  the  baptism  of  the  Holy 
Ghost,  but  I believe  it  to  be  much  connected  with  the 
superiority  of  the  dispensation  of  God  manifest  in  the 
flesh  over  the  dispensation  of  angels. 

“ It  may  be  asked,  How  can  an  individual  Christian  con- 
stitute a church  ? can  a single  stone  constitute  a temple  ? 
But  an  individual  Christian  stands  in  a different  position 
to  a church  from  that  in  which  a single  stone  stands  to  a 
temple.  The  single  stone  contains  nothing  of  the  archi- 
tectural harmony  and  beauty  of  the  temple,  whilst  the  in- 
dividual Christian  contains  in  a measure  all  that  is  in  the 
church.  An  individual  Christian  is  to  a church  that  which 
the  first  shoot  of  an  acorn  is  to  a full-grown  oak.  He  has 
in  him,  in  a measure,  the  love  and  the  knowledge,  and  the 
watchfulness  and  the  zeal  of  the  pastor  and  elder,  and 
prophet  and  evangelist.  In  this  respect  the  comparison  of 
natural  and  dead  things,  spiritual  and  living  things,  falls 
short  of  a true  resemblance.” 


400 


LETTERS  OF  THOMAS  ERSKINE . 


APP. 


No.  X. — Page  243. 

EXTRACTS  FROM  “ THE  DOCTRINE  OF  ELECTION,”  ETC. 

“My  object  in  this  treatise  is  to  set  forth,  as  distinctly 
and  simply  as  I can,  the  grounds  on  which  I have  come  to  the 
conclusion,  that  the  doctrine  of  God’s  Election,  as  taught  in 
the  Bible,  is  altogether  different  from,  and  opposed  to  that 
which  has  passed  under  the  name  of  the  Doctrine  of  Elec- 
tion, and  been  received  as  such,  by  a great  part  of  the  pro- 
fessing church,  through  many  ages.” — P.  1. 

“ I held  this  doctrine  for  many  years,  modified,  however 
inconsistently,  by  the  belief  of  God’s  love  to  all,  and  of 
Christ  having  died  for  all — and  yet,  when  I look  back  on 
the  state  of  my  mind  during  that  period,  I feel  that  it 
would  be  truer  to  say,  I submitted  to  it,  than  that  I be- 
lieved it.  I submitted  to  it,  because  I did  not  see  how  the 
language  of  the  9 th  chapter  of  the  Epistle  to  the  Romans, 
and  of  a few  similar  passages,  could  bear  any  other  inter- 
pretation ; and  yet  I could  not  help  feeling,  that,  on  account 
of  what  appeared  to  be  the  meaning  of  these  few  difficult 
passages,  I was  giving  up  the  plain  and  obvious  meaning 
of  all  the  rest  of  the  Bible,  which  seems  continually,  in  the 
most  unequivocal  language  and  in  every  page,  to  say  to 
every  man,  ‘ See,  I have  set  before  thee  this  day  life  and 
good,  death  and  evil,  therefore  choose  life  that  thou  mayest 
live.’  I could  not  help  feeling,  that  if  the  above  repre- 
sentation were  true,  then  that  on  which  a real  and  righteous 
responsibility  in  man  can  alone  be  founded,  was  wanting, 
and  the  slothful  servant  had  reason  when,  in  vindication 
of  his  unprofitableness,  he  said,  ‘I  knew  thee,  that  thou 
art  an  hard  man,  reaping  where  thou  hast  not  sown,  and 
gathering  where  thou  hast  not  strawed.’  Above  all,  I 
could  not  help  feeling  that  if  God  were  such  as  that  doctrine 


X. 


THE  DOCTRINE  OF  ELECTION: 


401 


described  Him,  then  the  Creator  of  every  man  was  not  the 
friend  of  every  man,  nor  the  righteous  object  of  confidence 
to  every  man  ; and  that  when  Christ  was  preached  to  sin- 
ners, the  whole  truth  of  God  was  not  preached  to  them,  for 
that  there  was  something  behind  Christ  in  the  mind  of  God, 
giving  Him  to  one,  and  withholding  Him  from  another,  so 
that  the  ministry  of  reconciliation  was  only  an  appendix 
to  a deeper  and  more  dominant  ministry,  in  which  God 
appeared  simply  as  a Sovereign  without  any  moral  attribute, 
and  man  was  dealt  with  as  a mere  creature  of  necessity 
without  any  real  responsibility.” — Pp.  3-5. 

“ Thus,  besides  his  own  individual  personality,  we  see  two 
powers  in  every  man — the  one,  the  power  of  this  world 
and  of  its  prince ; and  the  other,  the  power  of  the  world  to 
come,  and  of  its  Prince.  These  are  the  flesh  and  the  spirit, 
the  seeds  or  principles  of  the  first  and  second  vessels.  The 
man  is  not  either  the  flesh  or  the  spirit,  he  is  separate  from 
both,  but  they  are  seeds  sown  in  him,  and  his  capacity  of 
acting  is  merely  his  capacity  of  choosing  to  which  of  these 
two  active  principles  he  will  yield  himself  up.  They  are, 
as  it  were,  two  cords  attached  to  every  heart,  the  one  held 
by  the  hand  of  Satan,  the  other  held  by  the  hand  of  God. 
And  they  are  continually  drawing  the  heart  in  opposite 
directions,  the  one  towards  the  things  of  self,  the  other  to- 
wards the  things  of  God — the  one  being  the  reprobation, 
and  the  other  the  election.  Thus  man,  in  all  his  actings, 
never  has  to  originate  anything ; he  has  only  to  follow 
something  already  commenced  within  him ; he  has  only  to 
choose  to  which  of  these  two  powers  he  will  join  himself. 
Here,  then,  I found  that  which  I had  approved  in  Calvin- 
ism, and  which  I required  as  an  element  of  every  explana- 
tion of  the  doctrine  which  should  be  set  up  in  opposition 
to  Calvinism,^  namely,  a recognition  that  there  is  no  self- 
quickening  power  in  man,  and  that  there  is  no  good  in  man 

2c 


402 


LETTERS  OF  THOMAS  ERSKINE. 


APP. 


but  what  is  of  the  direct  acting  of  the  Spirit  of  God.” 

— Pp.  58-9. 

“ When  we  see  the  two  natures,  of  flesh  and  spirit,  so  in 
every  man  that  he  may  join  himself  to  either  of  them,  and 
thus  become  either  reprobate  or  elect,  we  see  the  root  of 
the  doctrine  of  election.  And  when  we  see  rightly  the  gift 
of  Christ,  we  shall  see  that  as  He  is  the  true  light  which 
lighteth  every  man,  so  also  there  is  in  Him  a communica- 
tion of  life  to  every  man.  For  ‘ in  him  was  life,  and  the 
life  was  the  light  of  men ;’  and  thus  the  light  which  light- 
eth every  man  is  a living  light — a light  whereby  he  may 
live.  And  thus  by  the  entrance  of  the  word  into  our  flesh, 
not  only  has  God  been  brought  near  to  us,  as  an  object  of 
trust  and  love,  but  also  His  living  Spirit,  the  divine  nature, 
has  been  communicated  to  us  subjectively  as  a capacity  of 
embracing  God,  whether  we  exercise  it  or  not.  . . . The 
whole  responsibility  of  man  consists  in  his  power  to  recog- 
nise and  follow  this  inward  drawing  of  God,  or  to  reject  it, 
according  to  his  own  personal  choosing.” — P.  61. 

“ Let  me  not  be  misunderstood,  as  if  I said  either  that 
man  can,  in  his  own  strength,  turn  to  God,  or  of  his  own 
origination  would  ever  desire  to  do  so, — but  man,  since  the 
gift  of  Christ,  need  not  do  anything  in  his  own  strength. 
The  strength  of  God  is  communicated  to  him,  in  the  seed 
of  the  word  sown  in  his  heart,  so  that  he  may  take  hold  of 
it,  and  walk  with  God ; and  it  is  only  by  his  own  wilful 
refusal  to  use  that  strength  that  he  is  without  it.  Conver- 
sion is,  indeed,  man’s  first  step  in  the  spiritual  life,  but  he 
never  could  have  taken  this  step,  nor  could  he  ever  rightly 
have  been  commanded  to  take  it,  unless  God  had  first  taken 
a step  towards  him.  The  Word  who  was  with  God,  and 
was  God,  and  in  whom  there  is  life,  hath  come  into  man’s 

nature — into  the  whole  mass  of  the  nature, — as  a fountain 

# 

of  life,  to  quicken  every  man,  and  as  a living  cord,  to  draw 


X. 


‘ THE  DOCTRINE  OF  ELECTION! 


403 


man  up  to  God.  And  shall  we  now  speak  and  reason  about 
man,  as  if  he  were  yet  in  the  condition  into  which  Adam’s 
fall  brought  him,  before  the  Word  was  given ; though 
now  in  Him,  ‘ God  is  the  Saviour  of  all  men,  specially  of 
those  who  believe,’  and  in  Him  also  ‘ the  grace  of  God  which 
bringeth  salvation  to  all  men  hath  appeared,’  and  c where 
sin  abounded,  there  hath  grace  much  more  abounded’] 
Most  assuredly  there  is  in  Jesus  Christ  a general  sal- 
vation for  the  whole  race,  inasmuch  as  in  Him  they  are 
lifted  again  into  that  state  of  probation  from  which  in 
Adam  they  had  fallen,  and  are  provided  with  spiritual 
strength  to  go  through  their  probation,  whether  they  use 
that  strength  or  not : but  none  becomes  personally  a par- 
taker of  salvation,  except  by  personally  turning  to  God. 
And,  in  like  manner,  there  is  in  Jesus  Christ  a general 
election  for  the  whole  race — inasmuch  as,  in  Him,  they  are 
lifted  out  of  that  state  of  reprobation  into  which,  in  Adam, 
they  had  fallen ; but  no  one  becomes  personally  elect 
except  by  his  personally  receiving  Christ  into  his  heart.” 
— Pp.  141-3. 

“ With  regard  to  the  second  head,  namely,  the  importance 
of  the  outward  Word,  I am  sensible  that  I have  exposed 
myself  to  misapprehension,  especially  in  those  parts  of  the 
work  where  I have  asserted  the  unprofitableness  of  the  out- 
ward Word,  in  the  case  of  persons  who  were  not  listening 
to  the  inward  word.  But  the  reader  will  understand  me, 
if  he  carries  along  with  him,  that  by  this  expression  I mean 
to  describe  persons  contenting  themselves,  and  pacifying 
their  consciences,  either  with  the  formal  reading  of  the 
Bible,  or  with  the  mere  understanding  of  its  theology,  but 
without  seeking  or  finding  spiritual  communion  with  God 
in  it.  Whilst  they  continue  thus  to  read  it  or  study  it,  no 
one  surely  who  knows  what  religion  is,  would  consider  it 
profitable  to  them.  Yet  even  in  their  case,  I could  not 


404 


LETTERS  OF  THOMAS  ERSKINE. 


APP. 


wish  that  they  should  give  up  the  reading  of  the  Bible. 
They  are  at  present  without  faith,  but  the  Bible  has  an 
intrinsic  aptitude  to  produce  faith.  It  contains,  in  the 
largeness  of  its  inspiration,  a tally  corresponding  to  every- 
thing in  the  hearts  of  all  men,  and  a key  to  every  variety 
of  their  outward  circumstances ; and  God  is  continually 
preparing  a way  for  it  into  their  consciences,  by  the  events 
with  which  he  is  meeting  them  in  His  providence,  making 
them,  through  the  discipline  of  these  events,  feel  the  truth 
of  what  it  testifies  of  the  wickedness  and  desolateness  of 
the  heart  which  is  away  from  God,  as  well  as  the  suitable- 
ness of  its  counsels  and  threatenings  and  consolations,  to 
their  experience  and  condition.  And  as  the  Spirit  of  God 
is  ever  bearing  the  same  witness  within  them,  although  it 
may  be  generally  disregarded,  the  coincidence  of  these  two 
solemn  voices,  from  within  and  from  without,  will  some- 
times strike  like  a knell  upon  them,  and  bring  home  to 
them  the  feeling  that  the  Searcher  of  hearts  is  dealing  with 
them,  and  that  they  are  entangled  in  his  net,  and  that  there 
can  be  no  true  deliverance  for  them,  and  no  true  abiding 
rest  for  them,  but  in  knowing  Him,  and  in  being  of  one 
mind  with  Him.  It  is  in  the  hope  of  such  a result  as  this, 
that  I feel  thankful  to  know  that  even  those  who  are  with- 
out faith  are  reading  the  Bible ; for  those  who  are  in  the 
practice  of  reading  it  are  more  in  the  way  of  this  operation 
than  those  who  read  it  not. 

“ And  for  this  same  reason,  it  appears  desirable  that  there 
should  be  books,  proving  the  inspiration  and  authority  of 
the  Bible,  by  all  sorts  of  argument,  notwithstanding  the 
danger  there  is  of  men  mistaking  their  assent  to  a demon- 
stration for  that  faith  which  saves  the  soul ; because  a man 
who  is  really  convinced  that  the  Bible  is  a supernatural 
book,  is  more  likely  to  seek  God  in  it,  than  one  who  regards 
it  as  of  at  least  doubtful  origin.” — Pp.  157-9. 


X. 


‘ THE  DOCTRINE  OF  ELECTION! 


405 


“ Thus  every  man  has,  in  his  present  state  of  trial,  three 
distinct  wills  within  him,  of  which  he  is  himself  conscious, 
— first,  the  will  of  God  striving  with  his  conscience;  second, 
the  will  of  Satan  or  self  ruling  in  his  members  ; and  third, 
the  elective  will,  in  his  own  personality,  which  determines 
with  which  of  the  other  two  wills  he  shall  side.  This  last 
will,  though  it  has  this  peculiar  prerogative,  is  yet  never 
itself  the  dominant  will,  it  only  chooses  which  of  the  other 
two  shall  be  dominant.” — P.  281. 

“ The  conscience  which  God  has  given  to  every  man  is  a 
much  higher  gift  than  either  an  outward  or  an  inward 
oracle,  such  as  we  have  been  supposing.  It  is  a capacity 
of  entering  into  the  reasons  of  God’s  actions  and  command- 
ments, it  is  a capacity  of  a true  spiritual  union  with  Him  • 
and  thus  when  we  meet  the  will  of  God  in  our  consciences, 
we  receive  it  in  the  way  of  participation,  or  as  an  infusion, 
so  to  speak, — whereas,  when  we  meet  it  in  an  oracle  simply, 
we  receive  it  as  an  impulsion.  That  which  does  not  enter 
by  the  conscience,  but  is  merely  put  upon  us,  or  conferred 
on  us,  can  never  really  affect  our  nature, — it  may  elevate 
us  as  instruments  in  the  hands  of  God,  but  it  cannot  elevate 
us  into  fellowship  with  God.  And  therefore  the  smallest 
conscious  and  sympathetic  conformity  to  the  will  of  God 
is  a much  higher  thing  than  the  being  made  the  instrument 
of  raising  the  dead,  or  declaring  things  to  come.  In  the 
one  case  the  nature  is  really  elevated : in  the  other,  it  is 
only  used  for  an  elevated  purpose.” — Pp.  513-14. 

“ The  Protestant  does  the  same  thing  with  regard  to  the 
doctrines  of  religion  that  the  Papist  does  with  regard  to 
religion  throughout.  He  relieves  himself  from  the  personal 
obligation  of  apprehending  their  truth  in  the  light  of  his 
own  conscience ; he  looks  to  the  Bible  as  the  Papist  looks 
to  the  church,  and  he  adopts  whatever  -doctrines  he  thinks 
that  he  finds  there,  without  feeling  the  obligation  of  person- 


406 


LETTERS  OF  THOMAS  ERSKINE. 


APP. 


ally  seeing  their  truth  in  the  light  of  his  own  conscience, 
before  he  is  really  entitled  to  call  himself  a believer  of  them. 
He  thus  substitutes  outward  authority,  in  the  place  of  the 
light  which  is  Life,  although  he  condemns  the  Papist  for 
doing  that  very  thing.” — Pp.  515-16. 

“ But  when  I say  that  we  are  not  left  to  lean  on  any  out- 
ward authority  for  our  knowledge  of  God,  and  of  His  ways 
towards  us,  let  no  one  think  that  1 am  putting  aside  the 
Bible  as  an  authority ; for  my  meaning  is  simply  this,  that 
although  many  most  important  truths  are  set  before  us  in 
the  Bible,  which  never  would  have  entered  our  hearts,  had 
they  not  been  thus  set  before  us  ; yet  that  being  thus  set 
before  us,  they  are  then  only  profitable  to  us,  and  even  truly 
believed  by  us,  when  they  awaken  within  us  a corresponding 
form  of  our  inward  spiritual  consciousness,  so  that  we  recog- 
nise them  henceforth,  as  truths  which  we  ourselves  know 
to  be  truths,  by  conscious  experience,  and  not  merely  on 
the  outward  authority  of  the  Book. 

“ There  are  many  facts  in  our  intellectual  experience  quite 
analogous  to  this,  which  might  be  used  to  illustrate  it. 
Thus,  a man  may  be  perfectly  incapable  of  making  any 
advance  in  mathematical  science  by  his  own  original  and 
unassisted  efforts, — and  yet  if  Euclid  be  put  into  his  hands, 
he  may  find  himself  quite  able  to  follow  and  appreciate  the 
reasoning,  and  thus  to  gain  a very  considerable  acquaintance 
with  the  subject.  His  mind  in  consequence  is  filled  with 
a new  class  of  ideas,  which  he  has  acquired  entirely  from 
the  reading  of  this  book.  And  yet  it  is  not  on  the  author- 
ity of  the  book  that  he  rests  his  conviction  of  the  truth  of 
any  of  the  propositions  contained  in  it,  but  on  his  own 
personal  discernment  of  their  truth.  Indeed,  we  could  not 
consider  him  to  have  entered  in  the  slightest  degree  into 
their  meaning,  if  we  found  him  resting  his  belief  of  them 
on  the  authority  of  the  book,  or  on  any  outward  authority 


X. 


‘ THE  DOCTRINE  OF  ELECTION: 


407 


whatever.  Nor  indeed  would  we  call  such  a belief  a 

\ 

mathematical  belief  at  all.  And  yet  had  not  the  book 
presented  the  truths  outwardly  to  him,  the  inward  intellec- 
tual types  might  have  lain  for  ever  dormant  within  him. 

“ In  this  case,  we  do  not  feel  that  we  detract  from  the 
importance  of  the  book,  when  we  say  that  it  is  subordinate 
to  the  inward  intellectual  authority ; that  is,  when  we  say 
that  it  is  to  be  judged  by  that  authority,  and  that  no  man 
can  believe  it  rightly  except  by  discerning  its  agreement 
with  that  authority  within  him ; and  that  any  other  kind 
of  belief  is  not  a belief  which  suits  the  subject,  because  it 
is  not  a belief  which  discerns  truth  in  the  subject. 

“ And  in  the  same  way  we  do  not  detract  from  the  import- 
ance or  from  the  authority  of  the  Bible,  when  we  say  that 
then  only  can  its  authority  be  rightly  acknowledged  by  us, 
when  we  discern  its  agreement  with  the  testimony  of  the 
spiritual  witness  within  us,  and  that  its  great  importance 
consists  in  awakening  our  consciousness  to  the  presence 
and  the  instructions  of  that  spiritual  witness.” — Pp. 
523-26. 

“ Metaphysicians  have  disputed  whether  conscience  is  a 
simple  faculty,  or  whether  the  impressions  which  we  ascribe 
to  it  are  produced  by  a combination  of  faculties.  And  if 
there  be  no  higher  nature  in  it  than  man’s  nature,  it  is  of 
little  consequence  which  of  these  opinions  we  adopt;  because, 
on  this  hypothesis,  our  power  of  obeying  its  intimation, 
which  is  certainly  the  important  point,  could  not  be  affected 
by  the  correctness  or  incorrectness  of  our  opinion.  But  if 
the  voice  in  our  conscience  is  the  indication  of  the  actual 
presence  of  God  within  us,  a knowledge  that  it  is  so  is  of 
immense  importance  to  us ; for  thus  we  enter  into  the 
secret  of  God’s  love  towards  us,  and  of  His  purpose  concern- 
ing us,  that  our  hearts  should  be  His  temples,  and  that  we 
should  be  one  with  Him,  through  Jesus  Christ ; and  thus 


408 


LETTERS  OF  THOMAS  ERSKINE, 


APP. 


also  we  discover,  that  though  in  ourselves  we  are  only 
ignorance  and  weakness,  yet  we  have  within  our  reach,  and 
within  the  limits  of  our  own  nature,  the  infinite  wisdom 
and  infinite  strength  of  God,  to  which  we  may  unite  our- 
selves, and  we  are  thus  encouraged  to  run  with  confidence 
the  race  that  is  set  before  us. 

“ Some  of  my  readers  may  think  that  I have  given  too 
great  a place  throughout  the  whole  book  to  the  subject  of 
conscience ; but  in  this  I have  acted  from  the  conviction 
that  neither  the  doctrine  of  Election,  nor  any  other  doctrine, 
can  be  rightly  understood  except  through  the  doctrine  of 
conscience.” — P.  544-46. 

The  following  Note  is  appended  to  the  Treatise  on 
Election : — 

“ In  two  former  publications  of  mine,  the  one  entitled,  a 
Tract  on  the  Gifts  of  the  Spirit, — the  other,  the  Brazen 
Serpent, — I have  expressed  my  conviction,  that  the  remark- 
able manifestations  which  I witnessed  in  certain  individuals 
in  the  West  of  Scotland,  about  eight  years  ago,  were  the 
miraculous  gifts  of  the  Spirit,  of  the  same  character  as  those 
of  which  we  read  in  the  New  Testament.  Since  then, 
however,  I have  come  to  think  differently,  and  I do  not 
now  believe  that  they  were  so. 

“ But  I still  continue  to  think,  that  to  any  one  whose 
expectations  are  formed  by,  and  founded  on,  the  declara- 
tions of  the  New  Testament,  the  disappearance  of  those 
gifts  from  the  church  must  be  a greater  difficulty  than  their 
re-appearance  could  possibly  be. 

“ I think  it  but  just  to  add,  that  though  I no  longer  believe 
that  those  manifestations  were  the  gifts  of  the  Spirit,  my 
doubts  as  to  their  nature  have  not  at  all  arisen  from  any 
discovery,  or  even  suspicion,  of  imposture  in  the  individuals 
in  whom  they  have  appeared.  On  the  contrary,  I can  bear 


X. 


‘ THE  DOCTRINE  OF  ELECTION  ’ 


409 


testimony  that  I have  not  often  in  the  course  of  my  life 
met  with  men  more  marked  by  native  simplicity  and  truth 
of  character,  as  well  as  by  godliness,  than  James  and  George 
McDonald,  the  two  first  in  whom  I witnessed  those 
manifestations. 

“ Both  these  men  are  now  dead,  and  they  continued,  I 
know,  to  their  dying  hour,  in  the  confident  belief  that  the 
work  in  them  was  of  the  Holy  Ghost.  I mention  this  for 
the  information  of  the  reader,  who  may  feel  interested  in 
their  history,  although  it  is  a fact  which  does  not  influence 
my  own  conviction  on  the  subject. 

“ To  some  it  may  appear  as  if  I were  assuming  an  import- 
ance to  myself,  by  publishing  my  change  of  opinion ; but  I 
am  in  truth  only  clearing  my  conscience,  which  requires 
me  thus  publicly  to  withdraw  a testimony  which  I had 
publicly  given,  when  I no  longer  believe  it  myself.,, 

With  reference  to  this  Note,  Mr.  Duncan  of  Parkhill, 
Arbroath — who  was  a chosen  associate  and  friend  of 
Mr.  Erskine  all  through  the  period  to  which  it  refers — in 
a letter  dated  December  30th,  1876,  says,  “Looking  into 
the  Memorial  of  the  Macdonalds  brings  many  things 
vividly  before  me.  Norton  says  they  were  gentlemanly 
men,  which  is  most  true ; and  what  he  says  of  Georges 
face  shining  as  you  can  believe  Stephen’s  did,  I once  saw, 
when  he  was  speaking  in  that  power,  when  we  were  quite 
alone  on  the  hill  above  Port-Glasgow,  when  I had  made  a 
remark  on  the  beauty  of  the  sun  setting  on  the  Clyde,  and 
he  broke  out  about  the  new  heavens  and  the  new  earth. 
I could  never  agree  with  what  Mr.  Erskine  said  in  his 
note,  although  I doubt  not  that  their  own  spirits  came  in 
at  times.  From  conversations  with  Mr.  Erskine  I am 
satisfied  that  he  would  have  been  glad  that  he  had  not 
said  so  much  as  he  did  say.” 


410 


LETTERS  OF  THOMAS  ERSK1NE. 


APP. 


No.  XI. — Page  297. 

LETTERS  FROM  MM.  GAUSSEN  AND  ADOLPHE  MONOD. 

The  two  following  letters  are  on  the  same  sheet  of 
paper  : — 

“ Les  Grottes,  Merer ediy  1 Oct.  1834. 

“ Mon  cher  Fr^re, — Ayant  eu  la  douceur  de  poss6der 
quelques  jours  Adolphe  Monod  sous  mon  toit,  j’ai  d6sir6 
que  deux  amis  qui  aiment  tant  k reporter  sur  vous  leurs 
conversations  ne  s6parassent  pas  sans  s’6tre  eux-m^mes 
rappel£s  a vos  prieres  et  aux  souvenirs  de  votre  amiti6 
chr6tienne.  (II  part  demain  matin.)  Quant  a moi,  je  puis 
vous  dire  combien  souvent  mes  pens^es  me  ramknent  aux 
momens  que  j’ai  passes  avec  vous  depuis  notre  premiere 
pri&re  a Royal  Circus  jusqu’a  celle  de  notre  separation  le 
17  de  Novembre  dans  l’hdtel  de  Glasgow.  Je  desire  que 
tous  ces  souvenirs  aussi  se  r6solvent  en  prices  et  en 
actions  de  graces  devant  Celui  qui  a pri6  pour  nous  le  front 
contre  terre.  Je  ne  saurais  vous  exprimer,  cher  ami,  avec 
quelle  joie  fraternelle  j’ai  oui  dire  que  votre  foi  6tait 
devenue  plus  simple,  et  que  votre  conversation,  toujours 
pleine  de  sentiment,  se  reportait  sur  l’ensemble  des  v6rit6s 
et  des  esperances  de  la  foi,  sans  vous  laisser  aller  a des 
pr6somptions  qui  en  isolent  quelques  unes.  Vous  pourrez 
faire  beaucoup  de  bien  quand,  avec  les  dons  qui  vous  ont 
6t6  confi6s,  vous  vous  attach erez  humblement  k d6velopper 
l’une  apres  l’autre  les  sentences  du  Saint  Esprit,  telles 
qu’elles  se  pr6senteront  sous  vos  mains  dans  la  Sainte 
Ecriture,  et  sans  vous  embarrasser  d’y  6tablir  ou  d’y  con- 
firmer des  systemes. 

“ Cher  fr&re,  je  me  sens  uni  k vous  par  des  liens  indestruc- 
tibles,  pareeque  je  les  sens  rattach^s  k Celui  qui  est  la  tete 
toujours  vivante  de  son  Corps,  k Celui  qui  6tait,  qui  est,  et 


XI.  LETTERS  FROM  GAUSSEN  AND  A . MONOD.  411 


qui  sera.  Votre  nom  revient  sou  vent  sur  mes  levres 
devant  Dieu  et  devant  les  hommes,  et  cette  saison  rappelle 
plus  souvent  mes  pens6es  sur  les  souvenirs  de  l’automne 
1832.  J’aime  a penser  avec  reconnaissance  a votre  accueil, 
non  pas  meme  tant  k cause  de  ce  qu’il  eut  d’affectueux, 
qu’en  memoire  de  ce  que  j’y  trouvai  d’^difiant.  Que  le 
Seigneur  vous  multiplie  ses  consolations,  et  vous  gouverne 
toujours  plus  par  son  Esprit ! Adieu  en  Lui.  Quand  je 
prie  pour  vous,  j’y  joins  votre  mere.  Vous  apprendrez 
avec  int6ret  que  la  mienne  est  en  bonne  sant6,  et  que  son 
ame  est  b6nie.  Merle  est  malade  de  la  poitrine;  priez 
pour  lui  et  pour  nous.  Je  lui  ai  fait  lire  les  deux  lettres 
que  j’ai  re<jues  de  vous  et  ou  vous  parlez  des  doctrines : 
j’aurais  voulu  qu’il  vous  6crivit.  Marc  Vernet  part  demain 
pour  l’ltalie  avec  son  pere  et  Anna.  Madame  de  Stael  et 
sa  belle  soeur  sont  a Coppet.  Nous  avons  plus  d’une  fois 
elev6  notre  voix  en  priere  dans  cette  famille  pour  Madame 

Erskine  et  pour  vous  dans  le  terns  de  la  maladie  de  

Elisabeth.  Recommandez-moi  au  souvenir  chr6tien  de 
Scott,  de  Madame  Rich,  de  Capitaine  Stirling,  et  de  vos 
parents  a Glentyan.  Adieu  encore.  Demandez  pour  moi 
la  sanctification. — V.  affectionn6,  L.  Gaussen.” 

“ Aux  Gruttes,  lev  Octobre  1834. 

“Bien  cher  Erere, — II  m’est  doux  de  mejoindre  a un 
fr6re  aussi  aim6  que  Gaussen  pour  6crire  a un  frere  aussi 
aim6  que  vous.  C’est  par  vous  et  par  lui,  plus  que  par 
aucun  autre  homme,  je  crois,  que  sous  la  benediction  d’en 
haut  j’ai  6t6  amen6  des  t^nebres  a la  lumiere,  et  de 
l’angoisse  a la  paix.  Que  le  seigneur  vous  rende  au  double 
le  bien  que  vous  m’avez  fait  de  sa  part ! J’ai  re§u  dans  le 
temps  la  lettre  que  vous  avez  eu  la  bont6  de  m’^crire  en 
r6ponse  a la  mienne.  Je  recommande  encore  a vous,  et 
par  vous  k vos  amis,  l’oeuvre  que  le  Seigneur  a commenc6e 


412 


LETTERS  OF  THOMAS  ERSKINE . 


APP. 


a Lyon,  et  qui  s’y  continue  avec  un  succes,  non  6clatant, 
mais  solide  et  croissant,  autant  que  j’en  puis  juger — plus 
sp6cialement  en  ce  qui  concerne  les  catholiques  ; et  s’ils  ne 
peuvent  l’aider  par  leurs  dons,  qu’ils  Taident  par  leurs 
prieres,  et  combattent  le  bon  combat  avec  les  pauvres  de 
Lyon.  Que  le  Seigneur  vous  b6nisse  dans  vos  voies,  bien 
aime  frere,  qu’il  se  glorifie  en  vous ! qu’il  vous  garde  de 
toute  erreur,  qu’il  vous  en  retire  pour  sa  gloire  en  vous  et 
par  vous.  Je  fais  pour  vous  du  fond  du  cceur,  et  vous  prie 
de  faire  pour  moi,  la  priere  de  Paul,  1 Thess.  v.  23,  24. 
Saluez  pour  moi,  dans  le  Seigneur,  toute  votre  maison.  Ma 
famille,  ma  femme,  mes  trois  enfans,  dont  le  dernier,  le 
29  Aout  dernier,  est  un  fils,  sont  bien.  Gaussen  vous  aura 
peutetre  entretenu  de  l’objet  de  mon  voyage  a Geneve. 
Priez  le  Seigneur  de  me  conduire,  en  sa  lumiere  et  en  sa 
paix.  Que  la  paix  soit  avec  vous. — Votre  tendrement 
affectionne  et  reconnaissant  fr6re, 

“ Adolphe  Monod. 

“ P.5. — Je  ne  puis  trouver,  en  particulier,  votre  doctrine 
du  pardon  universel  dans  l’Ecriture  lue  avec  V esprit  du  petit 
enfant , Jean  iii.  36.  Mais  que  le  Seigneur  nous  6claire  les 
uns  et  les  autres  lui  seul ; et  nous  donner  de  ne  pas  juger, 
mais  de  nous  aimer ! ” 


No.  XII. — Page  355. 

VINET  AND  SAINTE-BEUVE. 

“ II  n’6tait  point  rare  que  des  strangers  de  distinction, 
en  s^jour  ou  en  passage  a Lausanne,  souvent  attires  par  la 
renomm6e  de  Vinet,  vinssent  ajouter  k l’6clat  modeste  et 
au  charme  de  ces  reunions  cordiales.  Un  de  ceux  quon  y 
vit  le  plus  souvent  fut  TEcossais  Erskine,  qui  avait  une 


XII. 


VI NET  AND  SAINTE-BEUVE. 


413 


maniere  si  originale  et  en  meme  temps  si  profonde  de 
comprendre  le  christianisme.  ‘ II  est  grandement  h6v6- 
tique,  dit-on,  ^crivait  Yinet ; mais  c’est  un  bien  bon 
chr^tien.’1  II  n’avait  rien  dans  l’esprit  d’agressif,  rien 
qui  appellat  la  discussion ; sa  conversation  6tait  s^rieuse 
sans  raideur,  nourrie  de  faits  et  d’aper<jus,  et  il  6tait  rare 
qu’on  le  quittat  sans  etre  riche  de  quelque  id6e  nouvelle. 
Quand  il  reprit  le  chemin  de  l’Bcosse,  en  1839,  apres  un 
s^jour  de  plusieurs  mois  k Lausanne,  Yinet  et  lui  6taient 
amis  pour  la  vie.” — Alexandre  Vinet , Histoire  de  sa  Vie  et 
ses  Ouvrages,  par  E.  Bambert  (Troisieme  Edition ; Lau- 
sanne, 1876),  tome  second,  p.  45. 

Speaking  of  Bourdaloue  and  Vinet,  Sainte-Beuve 
says : — 

“ ‘ Je  lui  ai  dft,  pour  mon  compte,  une  des  plus  vives  eb 
des  plus  serieuses  impressions  que  j’aie  6prouv6es,  et  que 
ce  nom  de  Bourdaloue  r6veille  en  moi.  Il  y a neuf  ans 
(juin  1839),  je  revenais  de  Borne, — de  Borne  qui  6tait 
encore  ce  qu’elle  aurait  dh  toujours  6tre  pour  rester  dans 
nos  imaginations  la  ville  6ternelle,  la  ville  du  monde  catho- 
lique  et  des  tombeaux.  J’avais  vu  dans  une  splendeur 
inusit^e  cette  reine  superbe : Saint-Pierre  m’avait  apparu 
avec  un  surcroit  de  baldaquins  et  d’or,  avec  de  magnifiques 
tentures  et  des  tableaux  ou  figuraient  les  miracles  d’un 
certain  nombre  de  nouveaux  saints  qu’on  venait  de 
canoniser.  J’avais  admir6  surtout,  d’un  des  balcons  du 
Vatican,  les  horizons  lointains  d’Albano,  vers  quatre  heures 
du  soir.  En  pr6sence  de  T Apollon  du  Belvedere,  j’avais  vu 
notre  guide,  l’excellent  sculpteur  Fogelberg,  qui  le  visitait 
presque  chaque  jour  depuis  vingt  ans,  laisser  6chapper  une 
larme ; et  cette  larme  de  l’artiste  m’avait  paru,  k moi,  plus 
belle  que  1’ Apollon  lui-meme.  Un  bateau  k vapeur  me 
1 Lettre  a Mdlle.  Elise  Vinet,  du  10  novembre  1839. 


414 


LETTERS  OF  THOMAS  £R SHINE. 


transporta  en  deux  jours  de  Civita-Vecchia  k Marseille,  et 
de  la  je  courus  k Lausanne,  ou  j’^tais  six  jours  apr&s  avoir 
quitt6  Rome.  Le  lendemain  de  mon  arriv^e,  au  matin, 
j’allai  a la  classe  de  M.  Yinet  pour  Tentendre, — une  pauvre 
classe  de  coll6ge,  toute  nue,  avec  de  simples  murs  blanchis 
et  des  pupitres  de  bois. — II  y parlait  de  Bourdaloue  et  de 
La  Bruy  ere.  L’Ecossais  Erskine  (le  meme  qu’a  traduit  la 
duchesse  de  Broglie)  6tait  pr6sent  comme  moi.  J’entendis 
la  une  le<jon  p6n6trante,  6lev6e,  une  Eloquence  de  reflexion 
et  de  conscience.  Dans  un  langage  fin  et  serr6,  grave  k la 
fois  et  int6rieurement  4mu,  Tame  morale  ouvrait  ses  tr^sors. 
Quelle  impression  profonde,  intime,  toute  chr4tienne,  d’un 
christianisme  tout  r6el  et  spirituel ! Quel  contraste  au 
sortir  des  pompes  du  Vatican,  k moins  de  huit  jours  de 
distance ! Jamais  je  n’ai  gout6  autant  la  sobre  et  pure 
jouissance  de  Tesprit,  et  je  n’ai  eu  plus  vif  le  sentiment 
moral  de  la  pens6e.’ — Demurs  Portraits , pag.  495.” — Ibid. 
pp.  208,  209. 


WRITINGS  OF  MR.  ERSKINE. 


415 


Writings  of  Mr.  Erskine  published  during  his 
Lifetime,  with  Dates  of  Publication. 

I.  REMARKS  ON  THE  INTERNAL  EVIDENCE  FOR 

THE  TRUTH  OF  REVEALED  RELIGION. 

Edinburgh,  Waugh  and  Innes,  3 820. 

Fourth  Edition,  1821. 

Ninth  Edition,  1829. 

Translated  into  French  by  the  Duchess  de  Broglie,  and 
published  in  Paris,  1822,  under  the  title  “ Reflexions  sur 
TEvidence  Intrins&que  de  la  V§rit§  du  Christianisme.” 
Translated  into  German,  and  published  at  Leipzig, 
1825,  under  the  title  “ Bemerkungen  uber  die  Inneren 
Grunde  der  Wahrheit  der  Geoffenbarten  Religion.” 

II.  AN  ESSAY  ON  FAITH. 

Edinburgh,  Waugh  and  Innes,  1822. 

Fifth  Edition,  1829. 

Translated  into  French,  1826,  and  published  at  Paris 
under  the  title  “ Essai  sur  La  Foi.” 

III.  THE  UNCONDITIONAL  FREENESS  OF  THE  GOSPEL. 

Edinburgh,  Waugh  and  Innes,  1828. 

Fourth  Edition,  1831. 

New  Edition,  1873. 

Translated  into  French  under  the  title  “La  Pleine 
Gratuite  du  Pardon,”  and  published  at  Lausanne,  1874. 

IV.  THE  BRAZEN  SERPENT,  on  Life  coming  through 

Death. 

Edinburgh,  1831. 

London,  Whittaker,  1846. 

V.  THE  DOCTRINE  OF  ELECTION,  and  its  connection 
with  the  General  Theory  of  Christianity,  illus- 
trated FROM  MANY  PARTS  OF  SCRIPTURE,  AND  ESPECIALLY 

from  the  Epistle  to  the  Romans. 

Loudon,  James  Duncan,  1837. 


416 


WRITINGS  OF  MR.  ERSKINE. 


VI.  THE  GIFTS  OF  THE  HOLY  SPIRIT. 

Greenock,  R.  B.  Lusk,  1830. 

VII.  INTRODUCTORY  ESSAY  TO  EXTRACTS  OF  LETTERS 
TO  A CHRISTIAN  FRIEND. 

Greenock,  R.  B.  Lusk,  1830. 

VIII.  INTRODUCTORY  ESSAY  TO  THE  WORKS  OF  THE 
* REV.  JOHN  GAMBOLD,  A.M. 

Collins’  Select  Christian  Authors ; Glasgow,  1822. 

IX.  INTRODUCTORY  ESSAY  TO  THE  SAINTS’  EVER- 
LASTING REST. 

Collins’  Select  Christian  Authors  ; Glasgow,  1824. 

X.  INTRODUCTORY  ESSAY  TO  THE  LETTERS  OF 
SAMUEL  RUTHERFORD. 

Collins’  Select  Christian  Authors;  Glasgow,  1825. 


(Onatn&urgf)  Slntbersttg  Ifrtss: 

T.  AND  A.  CONSTABLE,  PRINTERS  TO  HER  MAJESTY. 


• t ■ 


PRESERVATION  REVIEW 


